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# The Book of Daniel - Number Sixty-Five

Littafin Daniyel — Na Sittin da Biyar

The Prophetic Unveiling: Understanding the July 18, 2020 Disappointment and the Unfolding Message of the Midnight Cry in the Last Days

Bayyanar Annabci: Fahimtar Cizon Rai na 18 ga Yuli, 2020 da Saƙon Kukan Tsakar Dare da Ke Ci gaba da Buɗe wa a Kwanaki na Ƙarshe

Author

Jeff Pippenger

Published

January 29, 2024

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On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.

A ranar 18 ga Yuli, 2020, abin baƙin ciki na farko ya zo ga motsin gyaran Allah na kwanaki na ƙarshe. Ya zama alamar hanya a cikin tarihin Bala’i na uku, wanda shi ne tarihin ruwan sama na ƙarshe, kuma shi ne kuma tarihin hatimcewar dubu ɗari da arba’in da huɗu. An wakilta wannan tarihi ta kowane motsin gyara a cikin tarihin mai tsarki, kuma an fi wakilta shi musamman ta tarihin motsin Millerite, aka kuma kwatanta shi da misalin budurwai goma, kuma yana wakiltar tarihin annabci wanda kowane annabi ya gano.

July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.

18 ga Yuli, 2020, yana wakiltar rashin cika tsammani na farko na wannan motsi, kuma saboda haka yana nuna zuwan lokacin jinkiri a cikin misalin budurwai goma da kuma Habakkuk. A cikin tarihin Millerite, irin wannan shaidar da ta kai su ga shelar kuskure aka ga cewa ita ce ta bayyana ainihin kwanan watan da ya dace. A sa’an nan aka gane cewa lokacin jinkiri na misalin budurwai goma gaskiya ce ta yanzu, kuma wannan lokacin jinkiri shi ne daidai wannan lokacin jinkiri da ke cikin Habakkuk biyu. Ana maimaita misalin budurwai goma dalla-dalla har zuwa kowace harafi, kuma wannan gaskiyar tana nuna cewa waɗanda kaɗai suka shiga cikin wannan rashin cika tsammani su ne ’yan takarar da za su iya kasancewa ko dai budurwa mai hikima ko kuwa budurwa marar hikima.

The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.

An gwada babban jikin Adventism na Laodikiya ta wurin zuwan Bala’i na uku a ranar 11 ga Satumba, 2001, kuma sa’ad da hasashen da ya faskara na ranar 18 ga Yuli, 2020 ya wuce, aka bar Adventism na Laodikiya a baya yana yawo ba tare da manufa ba yana komawa a hankali zuwa Roma, kamar yadda Furotestoci suka yi a tarihin Millerite.

Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.

Ba wai kawai ’yan Miller suka gane cewa lokacin jinkirin cika ne na misalin budurwai goma ba, har ma sun ga cewa a cikin Habakkuk umarnin a jira wahayin, ko da yake ya yi jinkiri, shi ne wannan alamar annabci ɗaya. Sa’an nan Habakkuk ya tabbatar da cewa wahayin da aka gabatar cikin kuskure, wanda kuma ya haifar da baƙin cikin farko, shi ne wahayin da zai “yi magana” a ƙarshe.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Gama wahayin har yanzu na wani ƙayyadadden lokaci ne, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai ƙara jinkiri ba. Habakkuk 2:3.

The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.

Saƙon da ya haifar da ƙuncin rai na farko shi ne saƙo ɗaya da ya kamata a gane cewa zai cika a nan kusa; amma saƙo ne wanda har yanzu ya kasance bisa ga hujjojin annabci na baya waɗanda aka yi amfani da su a cikin shelar farko mai kuskure.

In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.

A cikin tarihin Millerite, mutanen alkawari na dā su ne aka fara gwadawa; daga baya kuma aka gwada mutanen sabon alkawari. Gwajin ya fara ne ga Furotestoci lokacin da mala’ika na fari na Ru’ya ta Yohanna sura ta goma da mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu (gama mala’ika guda ɗaya ne), ya sauko a ranar 11 ga Agusta, 1840. Gwajinsu ya ƙare da baƙin cikin farko da kuma zuwan mala’ika na biyu na Ru’ya ta Yohanna sura ta goma sha huɗu.

In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.

A cikin tarihin Milleriyawa, gwajin Milleriyawan ya fara ne da zuwan mala’ika na biyu a lokacin rashin cikar bege na farko, kuma ya ƙare da zuwan Kukan Tsakar Dare, wanda Sister White ta kwatanta a matsayin tarin mala’iku masu yawa, waɗanda suka haɗu da mala’ika na biyu. A ƙarƙashin ikon Ruhu Mai Tsarki, Milleriyawan da suka gane kuma suka karɓi saƙon Kukan Tsakar Dare, sai aka raba su da Milleriyawan da ba su gane saƙon da yake saukowa a kewayensu gaba ɗaya ba. A ranar 22 ga Oktoba, 1844, mala’ika na uku ya iso, kuma wahayin da ya yi jinkiri ya yi magana a sa’an nan.

In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.

A cikin tarihin hatimcewar dubu ɗari da arba’in da huɗu, an fara gwada mutanen alkawari na dā, sa’an nan kuma mutanen sabon alkawari. Gwajin ya fara ne ga Adventism na Laodicea lokacin da muryar farko ta mala’ikan Wahayin Yahaya goma sha takwas da mala’ika na uku na Wahayin Yahaya goma sha huɗu (gama mala’ika ɗaya ne), suka sauko a ranar 11 ga Satumba, 2001. Gwajinsu ya ƙare da abin takaici na ranar 18 ga Yuli, 2020.

In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.

A cikin motsin mala’ika na uku, gwajin dubu ɗari da arba’in da huɗu ya fara da zuwan baƙin-ciki na fari, kuma zai ƙare da zuwan saƙon Kukan Tsakar Dare. A ƙarƙashin ikon Ruhu Mai Tsarki, waɗanda yanzu suke gane kuma suke karɓar saƙon Kukan Tsakar Dare, a sa’an nan ake raba su da wawaye da mugaye waɗanda ba su gane saƙon mai fuskoki da yawa da yake yanzu yana saukowa kewaye da su ta kowane gefe ba.

At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.

A lokacin dokar Lahadi da ke gabatowa da sauri, “murya” ta biyu ta mala’ikan Wahayin Yahaya sura ta goma sha takwas za ta yi magana, wadda kuma ita ce hangen nesa da ya “jinkirta” yin magana. Haka kuma tana wakiltar saƙon mala’ika na uku wanda yake “ƙaruwa” har ya kai ga kira mai ƙarfi.

The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.

An wakilci Kukan Tsakar Dare da mala’iku da yawa waɗanda suka haɗu da mala’ikan da ya gabata. Saƙon Kukan Tsakar Dare yana da abubuwa da dama waɗanda suke ba da gudummawa ga dukan saƙon, kuma mala’iku alamu ne na saƙonni. A tarihin Millerite, jagoran farko da aka gane a matsayin wanda ya jagoranci wajen kawo saƙon gaskiya na Kukan Tsakar Dare tare shi ne Samuel S. Snow. A cikin wannan tarihin an rubuta a sarari cewa fahimtar Snow game da saƙon Kukan Tsakar Dare ta bunƙasa ne a cikin wani ɗan lokaci.

That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:

An maimaita wannan tarihi daidai ƙwarai, har zuwa ga kowace wasiƙa, kuma saƙon Kukan Tsakar Dare na ƙarshe yana ta bunƙasa a fili tun daga ƙarshen Yuli, 2023. Ba kawai saƙon Musulunci ba ne, amma kuma ya ƙunshi saƙon hatimin dubu ɗari da arba’in da huɗu. Ya ƙunshi bayyanawa cewa ƙahonin biyu na dabbar ƙasa, dukansu biyun suna bi ta cikin “mutuwa da tashin matattu”, kamar yadda suke yin daidai da siffar dabbar, wadda a cikin wannan tarihin guda take cika asirin annabci cewa “na takwas daga cikin bakwai yake”. Ya kuma ƙunshi wahayoyin da suke da alaƙa da “ɓoyayyen tarihi” na Tsawa Bakwai, kuma yana cika asirin annabci na “dutsen” da aka ƙi, ya zama “kan kusurwa”, yayin da aka bayyana “sau bakwai” na Littafin Firistoci ashirin da shida a matsayin zaren da yake saƙa dukan gaskiyoyin tarihin Miller tare, da gaskiyoyin da aka warware hatiminsu a lokacin ƙarshe a 1989. Mai Zabura ya faɗa ta haka:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Dutsen da magina suka ƙi shi ne ya zama babban dutsen kusurwa. Wannan aikin Ubangiji ne; abin al’ajabi ne a idanunmu. Wannan ita ce ranar da Ubangiji ya yi; za mu yi murna, mu kuma yi farin ciki a cikinta. Zabura 118:22–24.

The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.

“Dutsen”, wanda shi ne “lu’ulu’u” na farko da William Miller ya gano (kuma lu’ulu’u duwatsu ne), shi ne “ranar da Ubangiji ya yi.” An nuna a cikin rubuce-rubucen da suka gabata cewa tsari da kalmomin umarnin Asabar daidai suke da tsarin zagaye mai tsarki na bakwai, kamar yadda aka shimfiɗa a Littafin Firistoci sura ta ashirin da biyar. Hutu a rana ta bakwai ya kasance alamar ƙasar tana hutawa a shekara ta bakwai, kuma idan aka dubi umarnin biyu ta wannan hanya, suna ba da shaida cewa rana tana wakiltar shekara guda a annabcin Littafi Mai Tsarki.

They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.

Su kuma suna nuna cewa fahimtar da Miller ya yi shela game da fushin Allah na “sau bakwai,” a cikin Lawiyawa ashirin da shida, an wakilta shi a matsayin “rana ɗaya”, gama Ubangiji ne ya kafa tsattsarkan zagayen shekaru bakwai, kamar yadda tabbas Ya halicci sammai da ƙasa cikin kwanaki shida, kuma Ya huta a rana ta bakwai.

When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.

Sa’ad da Yesu ya kammala misalin gonar inabi, sai ya yi wa Farisiyawa wata tambaya.

> When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.

> Saboda haka, sa’ad da ubangijin gonar inabin ya zo, me zai yi wa waɗancan manoma? Suka ce masa, Zai hallaka waɗancan mugayen mutane da mummunar hallaka, kuma zai ba da gonar inabinsa ga waɗansu manoma, waɗanda za su ba shi ’ya’yanta a lokutansu. Yesu ya ce musu, Ashe, ba ku taɓa karantawa a cikin Nassosi ba, Dutsen da magina suka ƙi, shi ne ya zama babban dutsen kusurwa: wannan aikin Ubangiji ne, kuma abin al’ajabi ne a idanunmu? Saboda haka ina gaya muku, za a ƙwace mulkin Allah daga gare ku, a ba wa al’umma mai ba da ’ya’yansa. Kuma duk wanda ya fāɗi a kan wannan dutse za a ragargaza shi: amma duk wanda dutsen nan ya fāɗa a kansa, zai niƙa shi ya zama gari. Kuma sa’ad da manyan firistoci da Farisiyawa suka ji misalansa, sai suka gane cewa game da su yake magana. Matiyu 21:40–45.

The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.

Misalin gonar inabi shi ne misalin yadda aka kauce wa tsohon zaɓaɓɓen jama’a, aka kuma ba da mulkin ga wani sabon zaɓaɓɓen jama’a. “Dutsen” da aka ƙi, bisa ga Yesu, shi ne “dutsen” da ko dai yana ceto ko kuma yana hallaka, gwargwadon yadda aka karɓe shi. Wannan “dutsen” dole ne ya zama gaskiyar Littafi Mai Tsarki cikin mahallin da Yesu ya yi amfani da shi, gama yana da ikon haifar da ’ya’yan adalci, kuma adalcin Almasihu ba ya samuwa a cikin maza da mata sai lokacin da suka karɓi KalmarSa ta gaskiya.

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

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

The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.

“Dutsen” koyarwa ce wadda ko dai a karɓe ta ko a ƙi ta, kuma Yesu shi ne Kalmar, kuma a cikin littafin Ayyukan Manzanni, Bitrus ya bayyana “dutsen” a matsayin Almasihu.

> Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.

> Bari ku duka ku sani, ku kuma da dukan mutanen Isra’ila, cewa da sunan Yesu Almasihu Banazare, wanda kuka gicciye, wanda Allah ya ta da daga matattu, ta wurinsa ne wannan mutum yake tsaye a gabanku yau lafiyayye. Shi ne dutsen nan wanda ku magina kuka raina, wanda ya zama babban dutsen kusurwa. Ba kuma ceto cikin wani dabam; gama babu wani suna dabam a ƙarƙashin sama da aka bayar a cikin mutane, wanda dole ne ta wurinsa mu sami ceto. Ayyukan Manzanni 4:10–12.

And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”

Sa’an nan kuma a cikin 1 Bitrus, ya ɗauki alamar “dutse” ya ƙara zurfafawa, amma ya kiyaye ta a cikin wannan yanayi guda na wucewar mutanen tsohon alkawari da kuma zaɓen wani sabon zaɓaɓɓen jama’a, waɗanda, kamar yadda ya faɗa, “da can ba jama’a ba ne, amma yanzu su ne mutanen Allah: waɗanda ba su sami jinƙai ba, amma yanzu sun sami jinƙai.”

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.

> Da zuwa gare shi, kamar zuwa ga dutse mai rai, wanda mutane suka ƙi lalle, amma zaɓaɓɓe ne a wurin Allah, mai daraja, ku ma, kamar duwatsu masu rai, ana gina ku ku zama gida na ruhaniya, firistoci masu tsarki, domin ku miƙa hadayu na ruhaniya, masu karɓuwa ga Allah ta wurin Yesu Almasihu. Saboda haka kuma a cikin Nassi an rubuta cewa, Ga shi, ina aza a Sihiyona babban dutsen kusurwa, zaɓaɓɓe, mai daraja: kuma wanda ya gaskata gare shi ba zai kunyata ba. Saboda haka a gare ku da kuke ba da gaskiya, shi mai daraja ne: amma ga waɗanda suke masu rashin biyayya, dutsen da magina suka ƙi, shi ne ya zama kan kusurwa, Kuma dutse mai sa tuntuɓe, da dutsen da ke jawo ɓata rai, har ga waɗanda suke tuntuɓe ga kalmar, suna masu rashin biyayya: abin da kuma aka ƙaddara su gare shi. 1 Bitrus 2:4–8.

Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”

Bitrus ya faɗi game da tsohon zaɓaɓɓen jama’a cewa, “ga waɗanda suke masu rashin biyayya, dutsen da magina suka ƙi, shi ne ya zama babban dutsen kusurwa, Kuma dutse na tuntuɓe, da kuma dutsen abin saɓo, ga waɗanda suke tuntuɓe ga maganar, domin suna masu rashin biyayya: abin da kuma aka ƙaddara su dominsa.”

Jesus is represented by every sacred illustration of the foundation.

Ana wakiltar Yesu ta kowace irin tsattsarkar misali game da tushen gini.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Gama ba wanda zai iya kafa wani ginshiƙi dabam sai wanda aka riga aka kafa, wanda kuwa shi ne Yesu Almasihu. 1 Korintiyawa 3:11.

The foundation the Millerites built was the Rock of Ages (the Stone).

Tushen da Milleriyawa suka gina shi ne Dutsen Madawwami (Dutsen).

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Gargadin ya zo: Kada a bari wani abu ya shigo da zai tada hargitsi ga tushen bangaskiyar da muka kasance muna ginawa a kai tun daga lokacin da saƙon ya zo a 1842, 1843, da 1844. Na kasance cikin wannan saƙo, kuma tun daga wancan lokaci ina tsaye a gaban duniya, da aminci ga hasken da Allah ya ba mu. Ba mu da niyyar ɗauke ƙafafunmu daga kan dandali inda aka sa su yayin da, kowace rana, muna neman Ubangiji da addu’a ta gaskiya, muna neman haske. Kuna tsammani zan iya watsar da hasken da Allah ya ba ni? Dole ne ya zama kamar Dutsen Zamani. Yana ta yi mini jagora tun daga lokacin da aka ba ni shi.” Review and Herald, Afrilu 14, 1903.

The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.

Dutse mai daraja ta farko da Miller ya gano wadda ta zama ɓangare na tushe na Milleriyawa, wadda take kamar Dutsen Zamani, ita ce “lokuta bakwai” na Lawiyawa ashirin da shida; kuma “lokuta bakwai” su ne farkon gaskiyar tushe da waɗancan majagaba na Milleriyawa, waɗanda suka gama gina tushen Milleriyawa, suka fara ajiye wa gefe. Magina ne za su ƙi dutsen tushe. Wannan “dutse,” wanda yake wakiltar Almasihu, shi ne kuma ranar da Ubangiji ya yi, gama ya yi rana ta bakwai ta zama ranar hutawa, ya kuma yi shekara ta bakwai ta zama shekarar da ƙasa za ta huta. A shekara ta 1863, an ƙi dutsen tushe, amma za a mai da shi “kan kusurwa” da kuma “dutsen tuntuɓe” ga marasa biyayya.

The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.

Saƙon Musulunci na masifa ta uku shi ne jigon motsin gyara na dubu ɗari da arba’in da huɗu, kuma tsarin gwaji ya fara ne sa’ad da mala’ikan Ru’ya ta Yohanna 18 ya sauko, a lokacin da aka rushe manyan gine-ginen Birnin New York a ranar 11 ga Satumba, 2001. Adventism ta yi shiru game da tantancewar annabci cewa ranar 11 ga Satumba, 2001, ita ce zuwan “ranar iskar gabas.” A ranar 18 ga Yuli, 2020, an bar su a baya sa’ad da shaidu biyun na Ru’ya ta Yohanna sura ta goma sha ɗaya aka kashe su a titunan wannan babban birni. Gwajin Adventism ya ƙare, kuma gwajin waɗanda suka yi iƙirarin sun gane saƙon Musulunci ya shiga aiki.

After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.

Bayan sun kwanta matattu a kan tituna har zuwa ƙarshen Yuli, 2023, sai ƙasusuwan busassu matattu suka taso ta wurin saƙon farko na Ezekiyel. Saƙon na biyu na Ezekiyel shi ne saƙon iskoki huɗu na Musulunci na Bala’i na uku, wanda yake wakiltar ci gaba da buɗe saƙon Kukan Tsakar Dare, wato wahayin da ya jinkirta, kuma jigon dukan tsawon lokacin motsin. Daga nan sai aka buɗe gaskiya-gaskiya iri-iri, domin saƙon Kukan Tsakar Dare yana wakiltar saƙo mai fuskoki da yawa. Gaskiyar farko da ta fuskanci ƙasusuwan busassu matattu ita ce gaskiyar farko da Adventism na Laodikiya ya ƙi karɓa, kuma tana wakiltar gaskiyar da take alamar sauyin Laodikiya zuwa Filadelfiya.

The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.

Gaskiya ita ce saƙon hatimtawa, sabili da haka dole ne a kafata cikin hankali da kuma cikin ruhu. Bai isa mutum ya gane cewa lokacin da shaidun nan biyu suka mutu a titi alama ce ta warwatsuwar “lokuta bakwai” ba; har ila yau, yana bukatar karɓar gaskiyar ta wurin ƙwarewar rayuwa.

Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.

Lu’ulu’un Miller, waɗanda suke wakiltar gaskiyoyin da aka buɗe hatiminsu a lokacin ƙarshe a shekara ta 1798, sun zama gwaji ga budurwai na kwanakin ƙarshe. Ƙwarewar kafuwa cikin gaskiya “ta ruhaniya” tana wakiltuwa da lu’ulu’u na farko na Miller, kuma “ta fahimta” kafuwa cikin gaskiya tana wakiltuwa da saƙon Musulunci na annoba ta uku. Kiran tuba da furtar zunubi, wanda “sau bakwai” suke wakilta, yana bayyana wani aiki da ake aiwatarwa tare da Kristi a Wuri Mafi Tsarki, kuma hangen nesa na “mareh” ne yake wakiltarsa.

The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.

Fahimtar Musulunci ta “na ilimi” na Bala’i na uku ana wakilta ta wurin wahayin “chazon”, kuma dukkansu biyun wajibi ne ga waɗanda za a hatimce. A cikin 1863, Adventism na Laodikiya ya zaɓi ya sāke gina Yariko, ya kuma bar aikinsa na maido da Urushalima. Yariko alama ce ta wadata, kamar yadda makantar Laodikiya ma take wakilta.

> “One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.

> “Ɗaya daga cikin mafifitan kagarai a ƙasar—babban birni mai wadata na Yeriko—yana kwance a gabansu, amma da ɗan tazara daga sansaninsu a Gilgal. A gefen wani fili mai albarka, mai yalwa da arziƙi iri-iri na ƙasashen zafi, fadodinsa da haikalansa, mazaunin jin daɗi da mugunta, wannan birni mai girman kai, a bayan ƙaƙƙarfan katangunsa, yana nuna bijirewa ga Allah na Isra’ila. Yeriko tana ɗaya daga cikin manyan cibiyoyin bautar gumaka, kasancewarta musamman a sadaukar da kai ga Ashtarot, allahiya ta wata. A nan ne aka tattara dukan abin da ya fi muni da ƙasƙanci a cikin addinin Kan’aniyawa. Mutanen Isra’ila, waɗanda a zukatansu har yanzu sakamakon ban tsoro na zunubinsu a Bet-feyor yana sabo, ba za su iya duban wannan birni na arna ba sai da ƙyama da firgici.” Patriarchs and Prophets, 487.

The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.

“Dutsen” da magina suka ƙi a shekara ta 1863, sa’ad da suke sāke gina Yariko, shi ne “sau bakwai” wanda a kwanaki na ƙarshe zai zama gaskiya (lu’ulu’u), wadda ta zama “babban dutsen kusurwa”, domin ita ce gaskiyar da take saƙa farkon Adventism a cikin motsin Millerites da ƙarshen Adventism a cikin motsin dubu ɗari da arba’in da huɗu su zama ɗaya. Wannan lu’ulu’u, wato “sau bakwai,” shi ma shi ne “ranar da Ubangiji ya yi”, kuma shi ne Almasihu da kansa, domin Shi ne Kalma, kuma Shi ne “Gaskiya.” Batun Musulunci shi ne jigon da ke haifar da tsarkakewar mutanen Allah da aka zaɓa na dā da kuma sababbi, kuma wannan tsarkakewa mai ninki biyu ta fara ne a ranar 11 ga Satumba, 2001, wadda ita ce “ranar iskar gabas”. A wannan ranar masu tsaro za su rera ainihin waƙar da Almasihu ya rera, sa’ad da Ya shelanta misalin gonar inabi. Dubu ɗari da arba’in da huɗu suna rera waƙar Musa (“sau bakwai”), da kuma waƙar Ɗan Rago.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Sai na ga abin kamar teku na gilashi gauraye da wuta; kuma waɗanda suka yi nasara a kan dabbar, da kan surarta, da kan alamarta, da kan lambar sunanta, suna tsaye a kan tekun gilashin, suna riƙe da garayoyin Allah. Kuma suna rera waƙar Musa bawan Allah, da waƙar Ɗan Ragon, suna cewa, Manya ne kuma abin al’ajabi ayyukanka, ya Ubangiji Allah Maɗaukaki; adalai ne kuma gaskiya hanyoyinka, kai Sarkin tsarkaka. Ru’ya ta Yohanna 15:2, 3.

The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.

“Ɗan Ragon” shi ne Almasihu wanda aka yanka, kuma an yanka shi a tsakiyar kwanaki dubu biyu da ɗari biyar da ashirin, ta haka yana ɗaure hadayar ransa da jininsa wuri guda (inda Ya tabbatar da alkawarin), tare da “jayayyar alkawarinsa” ta Musa, a cikin Lawiyawa ashirin da shida. Waƙar Musa da ta Ɗan Ragon ita ce waƙar chazon na tarihin annabci da kuma waƙar mareh na “bayyanarsa”. Ita ce waƙar fahimta ta hankali da ta ruhaniya kamar yadda wahayi biyu na Daniyel sura ta takwas suka wakilta. Ita ce waƙar mutanen alkawari da ake yi musu shari’a kuma ake wuce su, yayin da ake zaɓar sabon zaɓaɓɓen jama’a. Tsarin zaɓen, sabili da haka waƙar, ya fara a ranar 11 ga Satumba, 2001.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Waɗanda za su fito daga Yakubu zai sa su yi saiwa: Isra’ila za ta yi fure ta yi toho, ta kuma cika fuskar duniya da ‘ya’ya. Shin ya buge shi kamar yadda ya bugi waɗanda suka buge shi? Ko kuwa an kashe shi bisa ga kisan waɗanda aka kashe ta wurinsa? Da gwargwado, sa’ad da ta fito, za ka yi gardama da ita: ya tsayar da iska mai ƙarfi tasa a ranar iskar gabas. Saboda haka ta wannan ne za a kankare muguntar Yakubu; kuma wannan ne dukan ‘ya’yan cire zunubinsa; sa’ad da ya mai da dukan duwatsun bagadi su zama kamar duwatsun alli da aka farfashe, asherai da gumaka ba za su ƙara tsaya ba. Duk da haka birnin da aka ƙarfafa zai zama kufai, mazauni kuma za a yashe shi, a bar shi kamar jeji: a can maraƙi zai yi kiwo, a can kuma zai kwanta, ya cinye rassansa. Sa’ad da rassansa suka bushe, za a kakkarya su: mata za su zo, su kunna musu wuta: gama su mutane ne marasa fahimta: saboda haka wanda ya halicce su ba zai ji tausayinsu ba, wanda kuma ya siffanta su ba zai nuna musu alheri ba. Kuma zai faru a wannan rana, cewa Ubangiji zai yi sukuwa daga mashigar kogin har zuwa rafin Masar, kuma za a tattara ku ɗaya bayan ɗaya, ya ku ‘ya’yan Isra’ila. Kuma zai faru a wannan rana, cewa za a busa ƙaho mai girma, kuma waɗanda suke dab da hallaka a ƙasar Assuriya, da kuma korarru a ƙasar Masar, za su zo su yi sujada ga Ubangiji a tsattsarkan dutse a Urushalima. Ishaya 27:6–13.

Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”

Idan aka fahimce su daidai, waɗannan ayoyi suna nuna lokacin daga 11 ga Satumba, 2001, har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba. Aya ta shida tana bayyana dukan tarihin ne ta wurin nuna farkon shukar da ta kafa saiwa, sa’an nan ta yi furanni da ƙwai, kuma a ƙarshe ta cika duniya da ’ya’ya. ’Ya’yan da suke cika duniya suna yin haka ne a lokacin “awa,” wato rikicin dokar Lahadi. Yayin da Kristi ke tattara ’ya’yansa cikin rumbunsa a wannan lokaci, yana kuma kawo hukunci a kan Babila. Hukuncin da yake faruwa a lokacin da duniya take cike da ’ya’ya an wakilta shi a aya ta bakwai, lokacin da aka yi tambayoyi biyu nan, “Shin ya buge shi ne, kamar yadda ya buge waɗanda suka buge shi? ko kuwa an kashe shi ne gwargwadon kisan waɗanda aka kashe ta wurinsa?”

Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.

Sa’an nan a aya ta takwas, an nuna yayyafa ruwan sama na ƙarshe da furucin nan, “A gwargwado.” Abin da yake sa tsire-tsire su toho shi ne ruwan sama, kuma sa’ad da aka nuna farkon ruwan sama na ƙarshe, an nuna shi a matsayin wanda ya fara “a gwargwado, sa’ad da yake toho.” Sa’ad da ruwan sama na ƙarshe ya fara, ana zubar da shi “a gwargwado”, gama ba a zubar da shi ba tare da gwargwado ba idan girbin gauraye ne na na gaskiya da na ƙarya.

> “Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Kowane rai da ya tuba da gaske zai kasance da tsananin sha’awar kawo waɗansu daga duhun kuskure zuwa ga haske mai banmamaki na adalcin Yesu Almasihu. Wannan babban zubowar Ruhun Allah, wadda take haskaka dukan duniya da ɗaukakarsa, ba za ta zo ba sai mun kasance jama’a masu haske, waɗanda suka sani ta wurin ƙwarewar kansu abin da yake nufi su zama ma’aikata tare da Allah. Sa’ad da muka kasance da cikakkiyar keɓe kai, ta zuciya ɗaya, ga hidimar Almasihu, Allah zai gane wannan ta wurin zubowar Ruhunsa ba tare da iyaka ba; amma wannan ba zai faru ba muddin mafi yawan ɓangaren ikilisiya ba ma’aikata ba ne tare da Allah. Allah ba zai iya zubo Ruhunsa ba sa’ad da son kai da biye wa son zuciya suke bayyana a fili haka; sa’ad da wani hali yake rinjaye wanda, da a sa shi cikin kalmomi, zai bayyana wannan amsar Kayinu,—‘Ni ne mai tsaron ɗan’uwana ne?’ Idan gaskiya ta wannan lokaci, idan alamu da suke ƙaruwa a kowane gefe, waɗanda suke shaida cewa ƙarshen dukan abubuwa ya kusa, ba su isa su tada kuzarin barci na waɗanda suke da’awar sun san gaskiya ba, to, duhu gwargwadon hasken da ya riga ya haskaka zai mamaye waɗannan rayuka. Babu ko kama da wani uzuri ga halinsu na rashin kulawa da za su iya gabatar wa Allah a babbar ranar hisabi na ƙarshe. Ba za a sami wani dalili da za a bayar ba game da dalilin da ya sa ba su rayu ba, ba su yi tafiya ba, ba su yi aiki ba cikin hasken tsattsarkar gaskiyar maganar Allah, kuma ta haka su bayyana wa duniya da zunubi ya duhunata, ta wurin halayensu, tausayinsu, da himmarsu, cewa iko da gaskiyar bishara ba za a iya musanta su ba.” Review and Herald, July 21, 1896.

Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”

’Yar’uwa White ta bayyana wannan nassin a matsayin lokacin da mala’ikan Ru’ya ta Yohanna yake saukowa, gama ta ce, “babban zubar Ruhun Allah, wanda yake haskaka dukan duniya da ɗaukakarsa.” A wani nassin kuma da muka sha ambata a cikin waɗannan maƙaloli, ta bayyana cewa sa’ad da “manyan gine-ginen New York” “aka rushe su,” “Ru’ya ta Yohanna sura ta goma sha takwas, ayoyi ɗaya zuwa uku za su cika.”

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunane-tunane a talifi na gaba.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.

> Yanzu zan raira wa ƙaunataccena waƙa game da gonar inabinsa. Ƙaunataccena yana da gonar inabi a kan tudu mai yawan albarka ƙwarai: Sai ya kewaye ta da katanga, ya tsince duwatsun cikinta, ya dasa ta da mafificiyar itaciyar inabi, ya gina hasumiya a tsakiyarta, ya kuma yi wurin matsar inabi a cikinta. Sai ya sa rai za ta ba da inabi, amma ta ba da inabin jeji. Yanzu kuma, ya mazaunan Urushalima, da ku mutanen Yahuza, ina roƙonku, ku yi shari’a a tsakanina da gonar inabina. Me ya rage a yi wa gonar inabina da ban yi mata ba? Don me, sa’ad da na sa rai za ta ba da inabi, sai ta ba da inabin jeji? Yanzu kuwa ku zo; zan gaya muku abin da zan yi wa gonar inabina: Zan cire katangarta, za a cinye ta; in rushe bangonta, za a tattake ta. Zan mai da ita kufai: ba za a yi mata yankewa ba, ba kuma za a nome ta ba; amma ƙaya da sarƙaƙƙiya za su tsiro a cikinta. Zan kuma umarci gizagizai kada su zubo mata da ruwa. Gama gonar inabin Ubangijin runduna ita ce gidan Isra’ila, mutanen Yahuza kuma su ne tsiron jin daɗinsa. Ya sa rai ga adalci, amma ga shi, zalunci; ga gaskiya, amma ga shi, kukan damuwa. Ishaya 5:1–7.

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