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# Rome Establishes the Vision - Number Seven

Roma Ta Kafa Wahayi — Lamba Ta Bakwai

The Final Controversy: Rome’s Symbolism in Adventist Prophecy and the Close of Probation

Rigimar Ƙarshe: Alamar Roma a Cikin Annabcin Adventist da Rufe Lokacin Jarrabawa

Author

Jeff Pippenger

Published

August 17, 2024

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We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.

Muna yin la’akari da layuka shida na tarihi a cikin tarihin Adventism inda muhawarori game da alamar Roma su ne batun. Muna amfani da tsarin ruwan sama na ƙarshe, wanda yake “layi bisa layi” daga “nan kaɗan” da “can kaɗan.” Mun fara ne da gano cewa muhawara ta farko game da alamar Roma tana misalta muhawarar yanzu, sabili da haka tana jaddada cewa muna yanzu a cikin muhawara ta ƙarshe kafin lokacin jinƙai ya rufe.

The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.

Muhimmancin wannan muhawara ta ƙarshe game da alamar Roma kuma ayoyi na goma zuwa na goma sha shida na Daniyel goma sha ɗaya suna wakiltarsa, waɗanda suke zama misalin tarihin ɓoye na aya ta arba’in ta Daniyel goma sha ɗaya. Tarihin aya ta arba’in yana kai ɗalibin annabci zuwa 1989 da rushewar Tarayyar Soviet kamar yadda aka wakilta a aya ta goma. Aya ta gaba, wato aya ta arba’in da ɗaya, wadda take bayyana dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka, aya ta goma sha shida tana zama misalinta. Ruhun wahayi ya bayyana cewa abin da aka hatimce shi ne “ɓangaren littafin Daniyel da ya shafi kwanaki na ƙarshe.”

1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.

1989 har zuwa dokar Lahadi shi ne ɓangaren da aka hatimce na kwanaki na ƙarshe, kuma an yi masa alama ta misali a cikin ayoyi na goma zuwa goma sha shida. Saboda haka, ƙaruwa cikin sani ce take kaiwa ga rufe lokacin jinƙai ga ’yan Adventist masu kiyaye Asabar ta bakwai, domin lokacin jinƙain Adventism a Amurka yana ƙarewa ne a dokar Lahadi. A cikin ayoyi na goma zuwa goma sha shida mun sami aya ta goma sha huɗu, wadda take nuna cewa “’yan fashi” na mutanen Allah ne suke tabbatar da wahayin.

Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.

Saboda haka, gardamar Millerite da aka wakilta a kan jadawalin majagaba na 1843 ita ce gardama ta farko ta Roma a cikin tarihin Adventism. Gaskiyar cewa wannan gardama ɗaya tak ta sake dawowa, tana sanar da duk wanda yake so ya gani cewa Yesu, a matsayinsa na Alfa da Omega, kullum yana kwatanta ƙarshen da farko. Gardamar da ake ciki a yanzu ita ce gardama ta ƙarshe wadda take tantance budurwai masu hikima da marasa hikima.

Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.

Tsanantacciyar dabarar annabci tana koyar da cewa dubu ɗari da arba’in da huɗu da huɗu suna kaiwa ga cikakkiyar haɗin kai kafin rufe ƙofarsu ta jarrabawa a dokar Lahadi mai zuwa nan ba da daɗewa ba. Wutar tacewa ta Manzon Alkawari na Malachi tana yanzu tsarkake Lawiyawa kamar zinariya da azurfa. Mutumin Goga na Ƙura yana yanzu tsarkake filinsa da kalmomin gaskiya.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Wanda shelarsa take cikin hannunsa, zai kuma tsabtace masussukarsa sarai, ya tattara alkamarinsa cikin rumbu.’ Matiyu 3:12. Wannan yana ɗaya daga cikin lokutan tsarkakewa ne. Ta wurin kalmomin gaskiya, ana rarrabe ƙaiƙayi daga alkama. Domin sun cika da son banza da kuma ganin kansu masu adalci fiye da kima har ba su iya karɓar tsawatawa ba, kuma suna ƙaunar duniya ƙwarai har ba su iya amincewa da rayuwar tawali’u ba, da yawa suka juya baya ga Yesu. Har yanzu mutane da yawa suna yin abu ɗaya. A yau ana gwada rayuka kamar yadda aka gwada waɗancan almajiran a majami’ar Kafarnahum. Sa’ad da aka kai gaskiya zuwa cikin zuciya, sai su ga cewa rayuwarsu ba ta daidai da nufin Allah. Suna ganin bukatar cikakken canji a cikin kansu; amma ba su shirye su ɗauki aikin musun kai ba. Saboda haka sukan yi fushi sa’ad da aka tona zunubansu. Sukan tafi cikin ɓacin rai, kamar yadda almajiran suka bar Yesu, suna gunaguni, ‘Wannan magana ce mai wuya; wa zai iya saurare ta?’” The Desire of Ages, 392.

The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.

Gaskiyar cewa ayoyi goma sha shida na farko su ne farkon annabcin ƙarshe na Daniyel, kuma cewa waɗannan ayoyin sun yi daidai da ayoyi shida na ƙarshe na babin, yana nuna cewa Alfa da Omega yana amfani da ayoyin da suke a farkon domin cika rabuwa ta ƙarshe tsakanin masu hikima da mugaye, kamar yadda Daniyel ya wakilta a babi na goma sha biyu, wadda yanzu take faruwa.

A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.

Shaida ta uku ga muhimmancin wannan gardama ita ce gaskiyar cewa wahayi, ta wurin rubuce-rubucen Sister White, a sarari yana tabbatar da jadawalin majagaba na 1843, wanda yake wakiltar gardamar Roma a aya ta goma sha huɗu. Gardamar farko tana wakiltar gardamar ƙarshe, kuma amincewar da aka yi da ita ta wurin wahayi ga fahimtar Millerites game da “’yan fashi na mutanenka” na aya ta goma sha huɗu na nufin cewa, idan aka ƙi wannan tushen gaskiya, a lokaci guda ana ƙin ikon Ruhun Annabci ne. Daidai da shaidu biyun da suka gabata waɗanda suke jaddada cewa wannan gardama tana faruwa ne dab da rufewar lokacin gwaji, akwai tabbacin cewa ruɗin ƙarshe, wato na ƙololuwa, ga waɗanda suke ikirarin tsayawa ga Ruhun Annabci, shi ne ƙin Ruhun Annabci.

> “Satan is . . . constantly pressing in the spurious—to lead away from truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Shaiɗan yana... ta ci gaba da matsa ƙarya ta shiga—domin ya bijire da mutane daga gaskiya. Ruɗin Shaiɗan na ƙarshe ƙwarai zai zama ya mayar da shaidar Ruhun Allah ba ta da wani tasiri. ‘Inda babu wahayi, jama’a sukan hallaka’ (Karin Magana 29:18). Shaiɗan zai yi aiki da dabara ƙwarai, ta hanyoyi dabam-dabam kuma ta wurin wakilai mabambanta, domin ya girgiza dogaro da mutanen Allah na ragowa suke yi ga shaidar gaskiya.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Za a hura wani ƙiyayya a kan Shaidun da take ta shaidan ce. Ayyukan Shaidan kuwa za su kasance domin su girgiza bangaskiyar ikkilisiyoyi a cikinsu, saboda wannan dalili: Shaidan ba zai iya samun hanya mai sarai haka ba ta shigar da ruɗunsa da ɗaure rayuka a cikin yaudarorinsa ba idan ana sauraron gargaɗi, da tsawatawa, da shawarwarin Ruhun Allah.” Selected Messages, littafi na 1, 48.

The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.

Mayar da “shaidar Ruhun Allah” ta zama marar tasiri, ko kuma ƙin amincewa da ikon ta ta wurin rubuce-rubucen Ellen White, shi ne “ruɗu na ƙarshe ƙwarai na Shaidan.” ’Yar’uwa White ta rubuta cewa an “nuna” mata cewa “jadawalin 1843 hannun Ubangiji ne ya shiryar da shi, kuma bai kamata a canja shi ba.” Sashen da ya gabata yana danganta ƙin amincewa da ikon Ruhun Annabci kai tsaye da wahayin kwanaki na ƙarshe, gama dukan annabawa sun fi magana kai tsaye game da kwanaki na ƙarshe. Saboda haka, sa’ad da Daniyel ya ce a aya ta goma sha huɗu cewa “’yan fashi” suna kafa wahayin, wahayin Sulemanu ne na Misalai 29:18, wanda ya ce waɗanda ba su da wahayi “suna hallaka,” kuma kalmar “hallaka” na nufin “a mayar da mutum tsirara”.

“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.

Saboda haka, “su hallaka” yana nuni da cewa waɗanda suke ikirarin suna tsayawa ga Ruhun Annabci a kwanaki na ƙarshe, amma suna ƙin ikon da aka wakilta a cikinsa, sukan zama tsirara, su kuma hallaka; wannan kuwa kwatanci ne na Laodiceyawa, waɗanda suke “matalauta abin tausayi, da marasa jin daɗi, da matalauta, da makafi, da tsirara.” An ba su shawara su sayi “farin tufafi, domin a tufatar da kai, kada kuma kunyar tsirancinka ta bayyana.” Idan suka ƙi wannan shawara, sai a tofar da su daga bakin Ubangiji.

Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.

Saboda haka, mun sami wata ƙarin shaida cewa wannan tsiraici yana bayyana ne gab da lokacin da ƙofar jarrabawa za ta rufe. A dokar Lahadi mai zuwa nan ba da daɗewa ba, waɗannan rayuka tsirara za su karɓi alamar dabbar, yayinda ake kifar da su, kamar yadda aka wakilta a aya ta arba’in da ɗaya na Daniyel goma sha ɗaya. Dalilin da za a kifar da su kuwa shi ne domin sun ƙi ikon Ruhun Annabci, wanda yake tallafa wa taswirar majagaba ta 1843, wadda take wakiltar harsasan Adventism, kuma ta ƙunshi “mabuɗin” da yake tabbatar da wahayin tare da tantancewar cewa Roma ita ce ikon da aka wakilta a matsayin “’yan fashin mutanenka” a aya ta goma sha huɗu.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> “Abu ɗaya tabbatacce ne: waɗannan ’yan Adventist na Rana ta Bakwai da suka tsaya ƙarƙashin tutar Shaiɗan za su fara yin watsi da bangaskiyarsu ga gargaɗe-gargaɗe da tsawatawa da suke ƙunshe cikin Shaidun Ruhun Allah.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “Ana yin kira zuwa ga ƙarin keɓe kai ga Allah da kuma hidima mafi tsarki, kuma za a ci gaba da yin shi. Wasu da a yanzu suke bayyana shawarwarin Shaidan za su dawo cikin hankalinsu. Akwai waɗanda suke a muhimman matsayi na amana waɗanda ba su fahimci gaskiyar wannan lokaci ba. Dole ne a kai musu saƙon. Idan suka karɓe shi, Almasihu zai karɓe su, kuma zai mai da su abokan aiki tare da shi. Amma idan suka ƙi sauraron saƙon, za su ɗauki matsayinsu a ƙarƙashin baƙar tuta ta Yariman Duhu.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.

> “An umurce ni in faɗa cewa gaskiya mai daraja ta wannan zamani tana ƙara bayyana da tsabta ga tunanin mutane. A wata ma’ana ta musamman, maza da mata su ci naman Almasihu, su kuma sha jininsa. Za a sami bunƙasar fahimta, gama gaskiya tana da ikon ci gaba da faɗaɗa a koda yaushe. Mahaliccin gaskiya na allahntaka zai shiga cikin tarayya mafi kusa, har ma mafi kusa, da waɗanda suke ci gaba da nema su san shi. Yayin da mutanen Allah suke karɓar kalmarsa a matsayin gurasar sama, za su sani cewa fitowarsa an shirya ta kamar safiya. Za su karɓi ƙarfin ruhaniya, kamar yadda jiki yake karɓar ƙarfin jiki sa’ad da ake cin abinci.” Spalding and Magan, 305, 306.

In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.

A cikin talifinmu na ƙarshe mun gano cewa Uriah Smith shi ne gwarzon tawayen shekara ta 1863, gama shi ne ya gabatar da jeren zane na 1863 na jabu. Jeren zanen da ya fitar a shekara ta 1863 ya cire “lokuta bakwai” na Littafin Firistoci ashirin da shida daga saƙon annabci na Adventism na Laodiceya, ta haka yana nuna farkon rushewar tushe a hankali-a-hankali, haka kuma farkon gina tushen jabu na Adventist na Laodiceya, wanda aka gina a kan yashi. Daga baya a tarihin Advent, fassararsa ta kansa game da sarkin arewa ta haifi ’ya’yan tsarin annabci nasa yayin da mutane suka rika gujewa ikkilisiya.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Ku yi hattara da annabawan ƙarya, waɗanda suke zuwa wurinku cikin tufafin tumaki, amma a ciki su kerkecin daji ne masu ƙwacewa. Za ku san su ta wurin ’ya’yansu. Ashe, mutane kan tsinka inabi daga ƙaya ne, ko ɓaure daga sarƙaƙƙiya? Haka ma kowane itace mai kyau yana haifar da ’ya’ya masu kyau; amma itace marar kyau yana haifar da ’ya’ya marasa kyau. Itace mai kyau ba zai iya haifar da ’ya’ya marasa kyau ba, haka kuma itace marar kyau ba zai iya haifar da ’ya’ya masu kyau ba. Kowane itace da ba ya haifar da ’ya’ya masu kyau ana sare shi, a jefa shi cikin wuta. Saboda haka, ta wurin ’ya’yansu za ku san su. Ba duk wanda yake ce mini, Ubangiji, Ubangiji, ne zai shiga mulkin sama ba; sai dai wanda yake aikata nufin Ubana wanda yake cikin sama. Da yawa za su ce mini a wannan rana, Ubangiji, Ubangiji, ba mu yi annabci da sunanka ba? Kuma da sunanka ba mu fitar da aljanu ba? Kuma da sunanka ba mu yi manyan ayyukan al’ajabi da yawa ba? Sa’an nan zan bayyana musu, Ban taɓa saninku ba; ku rabu da ni, ku masu aikata mugunta. Saboda haka, duk wanda ya ji waɗannan maganganuna nawa, ya kuma aikata su, zan kamanta shi da mutum mai hikima, wanda ya gina gidansa a bisa dutse. Sai ruwan sama ya sauko, ambaliya ta zo, iskoki suka hura, suka bugi gidan nan; amma bai fāɗi ba, domin an kafa shi ne a bisa dutse. Kuma duk wanda ya ji waɗannan maganganuna nawa, bai kuwa aikata su ba, za a kamanta shi da mutum marar hankali, wanda ya gina gidansa a bisa yashi. Sai ruwan sama ya sauko, ambaliya ta zo, iskoki suka hura, suka bugi gidan nan; sai ya fāɗi, kuma fāɗuwarsa ta yi girma. Matiyu 7:15–27.

The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.

An kauce wa shugabancin Adventism na Bakwai na Laodicea a shekara ta 1989, tabbatacce kamar yadda aka kauce wa shugabancin cocin Yahudawa a lokacin haihuwar Almasihu.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.

> “Mutane ba su san wannan ba, amma labarin ya cika sama da farin ciki. Da sha’awa mai zurfi kuma mafi taushi tsarkakan halittu daga duniyar haske suna janyuwa zuwa duniya. Dukan duniya ta fi haske saboda kasancewarsa. A saman tuddai na Baitalami kuwa, taron mala’iku marasa adadi sun tattaru. Suna jiran alama domin su shelanta labari mai daɗi ga duniya. Da a ce shugabannin Isra’ila sun kasance masu aminci ga amanarsu, da sun iya tarayya cikin farin cikin shelar haihuwar Yesu. Amma yanzu an wuce su.”

> “God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.

> “Allah yana shelantawa, ‘Zan zuba ruwa a kan mai ƙishi, da koguna masu gudu a kan ƙasa busasshiya.’ ‘Ga masu adalci haske yana bayyana a cikin duhu.’ Ishaya 44:3; Zabura 112:4. Ga waɗanda suke neman haske, kuma suke karɓarsa da farin ciki, haskoki masu haske daga kursiyin Allah za su haskaka.” _The Desire of Ages_, 47.

The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”

Lokacin ƙarshe a cikin zuriyar Kristi shi ne haihuwarsa, kuma a wannan ne aka buɗe saƙon da zai gwada wannan tsara. Shekarar 1989 ita ce lokacin ƙarshe ga ’yan takara waɗanda aka kira su su kasance cikin mutum ɗari da arba’in da huɗu na dubu. Tsarin annabcin Uriah Smith ya ƙi ainihin gaskiya na tushe waɗanda aka wakilta a kan jadawalin 1843. Waɗannan gaskiyar su ne “Dutse.”

> “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: Ba za a yarda wani abu ya shigo ba da zai girgiza harsashin bangaskiyar da muka kasance muna ginawa a kai tun daga lokacin da saƙon ya zo a shekarun 1842, 1843, da 1844. Ni ina cikin wannan saƙo, kuma tun daga wannan lokaci nake tsaye a gaban duniya, ina kasancewa mai aminci ga hasken da Allah ya ba mu. Ba ma da niyyar ɗauke ƙafafunmu daga kan dandamalin da aka sa su a kai ba, yayin da kowace rana muka nemi Ubangiji da addu’a mai zafi, muna neman haske. Kuna tsammani zan iya watsar da hasken da Allah ya ba ni? Zai kasance kamar Dutsen Zamani. Yana ta yi mini jagora tun daga lokacin da aka ba ni shi.” Review and Herald, Afrilu 14, 1903.

On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third Woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.

A ranar 11 ga Satumba, 2001, ruwan sama na ƙarshe ya fara zubowa a hankali sa’ad da aka saki iskoki masu wakiltar Musulunci na Bala’i na uku, kuma Dokar Patriot ta nuna sauyi daga dokar Ingilishi zuwa dokar Roma, tana shelar ta annabci cewa ambaliyar ikon Paparoma ta fara gudana. Tsarin gwaji na ƙarshe ga gidan Adventism na Laodiceya ya fara, kuma “ruwan sama ya sauka, ambaliya ta zo, iskoki suka busa, suka bugi wannan gida; sai ya fāɗi: kuma fāɗuwarsa ta kasance babba.”

The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.

Saƙon da mala’ikan mai iko ya sanar a wancan lokaci ya bayyana cewa dukan al’ummai sun sha ruwan inabin Babila, kuma hanyoyin ƙarya na papal Roma da na Furotesta masu ridda, waɗanda aka ci gaba da runguma a hankali tun bayan tawaye na 1863, ana wakilta su da ruwan inabi (rukuna) na Babila.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Bayan waɗannan abubuwa kuma na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma; kuma duniya ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da babbar murya, yana cewa, Babila babba ta fāɗi, ta fāɗi, ta zama mazaunin aljanu, da mafakar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki mai ƙyama. Gama dukan al’ummai sun sha ruwan inabin fushin fasikancinta, sarakunan duniya kuma sun yi fasikanci da ita, ’yan kasuwar duniya kuma sun arzuta ta wurin yalwar jin daɗinta. Ru’ya ta Yohanna 18:1–3.

At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.

A lokacin babban baƙin ciki na 18 ga Yuli, 2020, tsarin gwaji ya ƙare ga cocin Seventh-day Adventist ta Laodicea, kuma tsarin gwajin waɗanda suke ’yan takarar kasancewa cikin ɗari da dubu arba’in da huɗu ya fara. Sa’ad da Mika’ilu ya fara tada waɗannan ’yan takara a watan Yuli na 2023, saƙon, wanda aka wakilta da mai a cikin misalin Adventism, ya sāke buɗewa. Ko bayan 11 ga Satumba, 2001, ko bayan Yuli 2023, an yi zubar mai, kuma saƙon da aka buɗe a Yuli 2023, idan ya kai cikakken bunƙasa, shi ne saƙon Kukan Tsakar Dare na misalin.

It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.

Yana farawa ne a lokacin gwaji a matsayin saƙon ga budurwai masu hikima da marasa hikima, amma sai ya ƙaru ya zama saƙon ƙarar murya mai ƙarfi. Wannan saƙo yana iso ne a lokacin dokar Lahadi da ke gabatowa nan ba da daɗewa ba, kuma sa’ad da ya iso, murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas tana kiran sauran garken Allah su fito daga Babila.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Sai na ji wata murya dabam daga sama, tana cewa, Ku fito daga cikinta, ya mutanena, domin kada ku yi tarayya cikin zunubanta, kuma domin kada ku karɓi wani abu daga annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Ru’ya ta Yohanna 18:4, 5.

The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.

Muryar farko ta aya ta ɗaya zuwa ta uku ta sanar da isowar lokacin gwaji, sa’an nan yayyafawar ruwan sama na ƙarshe ta fara. Muryar ta biyu tana bayyana ƙarshen wancan lokacin gwaji, kuma tana sanar da lokacin gwaji ga sauran garken Allah da har yanzu yake cikin Babila.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Saboda haka, a cikin aikin ƙarshe domin gargaɗin duniya, ana yin kira guda biyu dabam ga ikilisiyoyi. Saƙon mala’ika na biyu shi ne, ‘Babylon ta fāɗi, ta fāɗi, waccan babbar birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta.’ Kuma a cikin kira mai ƙarfi na saƙon mala’ika na uku ana jin wata murya daga sama tana cewa, ‘Ku fito daga cikinta, mutanena.’” Review and Herald, December 6, 1892.

It is during the outpouring of the Holy Spirit that Paul’s strong delusion of Second Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.

A lokacin zubowar Ruhu Mai Tsarki ne ake cika ƙaƙƙarfan ruɗin Bulus na 2 Tassalonikawa. Ko gwajin cocin Laodiceya na Seventh-day Adventist ne da ya fara a ranar 11 ga Satumba, 2001, ko kuma gwajin budurwai waɗanda suka fuskanci baƙin cikin ranar 18 ga Yuli, 2020, gwajin yana faruwa ne a lokacin zubowar Ruhu Mai Tsarki. Wannan zubowar tana wakiltar saƙon gwaji.

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

> “Shafaffu waɗanda suke tsaye a gaban Ubangijin dukan duniya suna da matsayi wanda aka taɓa ba Shaiɗan a matsayin kerubin mai rufewa. Ta wurin tsarkakan halittun da suke kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa marar yankewa da mazaunan duniya. Man zinariya yana wakiltar alherin da Allah yake ci gaba da ciyar da fitilun masu bi da shi, domin kada su yi rawa su mutu. Da ba domin ana zubo wannan mai mai tsarki daga sama cikin saƙonnin Ruhun Allah ba, da mugayen rundunoni sun mallaki cikakken iko a kan mutane.”

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

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

The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.

Lokacin hatimta na dubu ɗari da arba'in da huɗu ya fara a ranar 11 ga Satumba, 2001, kuma yana wakiltar lokuta biyu na gwaji. Na farko shi ne gwaji na ƙarshe na ikkilisiyar Adventist ta Rana ta Bakwai ta Laodicea, na biyu kuwa na waɗanda suke batutuwan misalin budurwai goma. Domin mutum ya kasance ko dai budurwa mai hikima ko kuma budurwa marar hikima, dole ne dukan budurwan su fuskanci wani lokaci na jinkiri.

In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.

A tarihin Millerite, lokacin jinkiri ya fara ne da isowar mala’ika na biyu, wanda ya faru a bakin cikin farko. A wannan lokacin an wuce Furotestoci, waɗanda su ne zaɓaɓɓun mutanen tsohon alkawari na Allah. A ranar 18 ga Yuli, 2020, an wuce zaɓaɓɓun mutanen tsohon alkawari, kuma tsarin gwaji da ya faru a lokacin jinkiri a tarihin Millerite ya fara maimaituwa. Sa’an nan aka haɓaka saƙon Kukan Tsakar Dare a tarihin Millerite, kamar yadda a halin yanzu ake haɓaka shi. Sa’ad da ya iso cikakke a taron sansani na Exeter, sai aka bayyana su waye suke da saƙon (mai) kuma su waye ba su da shi. Zaɓaɓɓun mutanen tsohon alkawari a kowane ɗayan waɗannan tarihi su ne na farko da za a gwada kuma a wuce su.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.

> “‘Zan ba ku sabuwar zuciya, kuma zan sa sabon ruhu a cikinku.’ Na gaskata da dukan zuciyata cewa ana janye Ruhun Allah daga duniya, kuma waɗanda suka sami babban haske da dama, amma ba su yi amfani da su yadda ya kamata ba, su ne za a fara bari a baya. Sun kore Ruhun Allah ta wurin baƙanta masa rai. Aikin Shaiɗan a wannan zamani, na yin tasiri a kan zukata, da kuma a kan ikkilisiyoyi da al’ummai, ya kamata ya girgiza kowane mai nazarin annabci. Ƙarshe ya kusa. Bari ikkilisiyoyinmu su tashi. Bari a sami ikon Allah mai tuba a cikin zukatan mambobi ɗaya bayan ɗaya, sa’an nan kuma za mu ga zurfin motsin Ruhun Allah. Gafarar zunubi kaɗai ba ita ce cikakkiyar sakamakon mutuwar Yesu ba. Ya yi hadaya marar iyaka ba domin a kawar da zunubi kaɗai ba, amma domin a maido da ɗabi’ar mutum, a sake ƙawata ta, a sake gina ta daga kufayenta, a kuma mai da ita mai dacewa da gaban Allah.” Selected Messages, littafi na 3, 154.

In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.

A kowane ɗaya daga cikin lokutan gwajin nan biyu, waɗanda suka ƙi saƙon da aka buɗe masa hatimi suna karɓar ruɗin nan mai ƙarfi na Bulus.

> “It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “Abu ne mai tsoro a ɗauki da sauƙi gaskiyar da ta gamsar da fahimtarmu, ta kuma taɓa zukatanmu. Ba za mu iya ƙin gargadin da Allah cikin jinƙai yake aiko mana ba tare da hukunci ba. An aiko da saƙo daga sama zuwa ga duniya a zamanin Nuhu, kuma ceton mutane ya rataya ne a kan yadda suka bi da wannan saƙo. Domin sun ƙi gargadin, an janye Ruhun Allah daga wannan jinsi mai zunubi, kuma suka hallaka a cikin ruwan tufana. A zamanin Ibrahim, jinƙai ya daina roƙon mazauna Sodom masu laifi, kuma dukan su, ban da Lutu tare da matarsa da ’ya’yansa mata biyu, wutar da aka saukar daga sama ta cinye su. Haka ma a zamanin Almasihu. Ɗan Allah ya ce wa Yahudawan wannan tsara marasa bangaskiya, ‘An bar muku gidanku kufai.’ Yana duban kwanaki na ƙarshe, wannan ikon marar iyaka ɗin nan ya bayyana, game da waɗanda ‘ba su karɓi ƙaunar gaskiya ba, domin su sami ceto,’ cewa, ‘Saboda wannan ne Allah zai aiko musu da ruɗi mai ƙarfi, har su gaskata ƙarya: domin a hukunta dukan waɗanda ba su gaskata gaskiya ba, amma suka ji daɗin rashin adalci.’ Yayin da suke ƙin koyarwar Kalmarsa, Allah yana janye Ruhunsa, ya kuma bar su ga ruɗe-ruɗen da suke ƙauna.” Early Writings, 46.

We will continue this study in the next article.

Za mu ci gaba da wannan bincike a talifi na gaba.

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