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# The Book of Daniel - Number Eighty-Seven

Littafin Daniyel — Lamba Tamanin da Bakwai

Unveiling the Parable of the Ten Virgins: A Profound Journey through Adventist History

Bayyana Misalin Budurwai Goma: Tafiya Mai Zurfi Cikin Tarihin Adventist

Author

Jeff Pippenger

Published

February 20, 2024

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The parable of the ten virgins illustrates the experience of the Adventist people.

Misalin budurwai goma yana kwatanta kwarewar mutanen Adventist.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Misalin budurwai goma na Matiyu 25 ma yana kwatanta kwarewar mutanen Adventist.” The Great Controversy, 393.

Millerite Adventists fulfilled the parable to the very letter.

Adventistocin Millerite sun cika misalin nan daidai har zuwa ga kowane harafi.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Sau da yawa ana karkatar da hankalina ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma marasa hikima. Wannan misalin ya cika, kuma zai ci gaba da cikawa, daidai gwargwado har zuwa kowace harafi, domin yana da wani aikace-aikace na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da kasancewa gaskiyar yanzu har zuwa ƙarshen zamani.” Review and Herald, 19 ga Agusta, 1890.

The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.

Tarihin motsin mala’ika na farko yana wakiltar motsin mala’ika na uku, kuma ainihin abin da misalin yake mai da hankali a kai shi ne ko budurwai suna da mai, wanda shi ne saƙon ruwan sama na ƙarshe.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Akwai wata duniya kwance cikin mugunta, cikin ruɗu da yaudara, cikin ainihin inuwar mutuwa,—barci take, barci take. Su waye ne suke jin zafin naƙudar rai domin su tashe ta? Wace murya ce za ta iya isa gare su? Tunanina yana ɗaukaka zuwa ga gaba sa’ad da za a ba da siginar nan, ‘Ga Ango yana zuwa; ku fito ku tarye Shi.’ Amma waɗansu za su jinkirta wajen samo mai don cika fitilunsu, kuma da latti za su gane cewa hali, wanda mai yake wakilta, ba abu ba ne mai iya canjawa daga mutum zuwa mutum. Wannan mai shi ne adalcin Almasihu. Yana wakiltar hali, kuma hali ba ya canjawa daga mutum zuwa mutum. Babu wani mutum da zai iya same shi wa wani. Kowanne dole ne ya sami wa kansa hali wanda aka tsarkake daga kowane tabon zunubi.” Bible Echo, Mayu 4, 1896.

The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.

“Mai” a cikin misalin yana wakiltar “hali,” kuma har ila yau “adalcin Almasihu.” Hali mai tsarkakewa kuwa sai kawai waɗanda suke cin Maganar Allah ne suke samarwa.

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

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

The “oil” is also the messages of God’s Spirit.

“Mai” kuma saƙonnin Ruhun Allah ne.

> “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.” Review and Herald, July 20, 1897.

> “Ana zubar wa Allah mutunci idan ba mu karɓi saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin wannan mai na zinariya da zai zuba cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu.” Review and Herald, 20 ga Yuli, 1897.

The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.

“Mai” shi ne saƙonnin Maganar Allah da ke isar da tsarkakewar kasancewar adalcin Almasihu. A cikin misalin budurwai goma, wanda kuma shi ne annabcin Habakkuk sura ta biyu, saƙon Kukan Tsakar Dare, wanda shi ne saƙon adalcin Almasihu, kamar yadda saƙon Jones da Waggoner ya wakilta a cikin tawaye na shekarar 1888.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Ubangiji cikin babban jinƙansa ya aiko wa mutanensa da saƙo mai matuƙar daraja ta wurin Dattawa Waggoner da Jones. Wannan saƙo an yi shi ne domin a gabatar wa duniya da Mai-ceto da aka ɗaukaka a sarari fiye da dā, hadayar zunuban dukan duniya. Ya gabatar da barata ta wurin bangaskiya cikin Mai Tabbaci; ya gayyaci mutane su karɓi adalcin Almasihu, wanda ake bayyana shi cikin biyayya ga dukan umarnan Allah. Da yawa sun daina ganin Yesu sosai. Suna bukatar a karkatar da idanunsu zuwa ga mutuncinsa na allahntaka, ga cancantarsa, da kuma ƙaunarsa marar canjawa ga dukan ’yan Adam. An ba da dukan iko a hannunsa, domin ya raba wa mutane kyautai masu yawa, yana ba wakilin mutum marar taimako kyauta marar ƙima ta adalcinsa na kansa. Wannan shi ne saƙon da Allah ya umarta a ba wa duniya. Shi ne saƙon mala’ika na uku, wanda ya kamata a shelanta shi da murya mai ƙarfi, tare da zubowar Ruhunsa cikin ma’auni mai yawa.” Testimonies to Ministers, 91.

The message is the message of the latter rain.

Saƙon shi ne saƙon ruwan sama na ƙarshe.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Ruwan sama na ƙarshe zai sauko a kan mutanen Allah. Mala’ika mai ƙarfi zai sauko daga sama, kuma dukan duniya za ta haskaka da ɗaukakarsa.” Review and Herald, Afrilu 21, 1891.

When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.

Sa’ad da mala’ikan nan mai ƙarfi ya sauko a ranar 11 ga Satumba, 2001, ruwan sama na ƙarshe ya fara yayyafa, kuma tarihin Millerites kamar yadda aka wakilta a cikin misalin budurwai goma da kuma Habakkuk sura ta biyu ya fara maimaituwa. A wannan lokaci ne mutanen Allah na ranar ƙarshe suka ci littafin da yake a hannun mala’ikan, kuma ta yin haka aka komo da su ga tsofaffin hanyoyin Irmiya, ta haka kuma suka zama masu tsaro waɗanda za su busa ƙahon gargaɗi. Gargaɗin ƙahon kuwa shi ne saƙon Laodicea wanda Ishaya ya wakilta a matsayin babban ihu.

> 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 kira da ƙarfi, kada ka yi ƙasa a gwiwa, ka ɗaga muryarka kamar ƙaho, ka nuna wa mutanena laifinsu, da gidan Yakubu zunubansu. Ishaya 58:1.

The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.

Motsin gyaran hali na mala’ika na fari da na uku yana farawa ne a wani “lokacin ƙarshe.” A wannan lokaci akwai “ƙaruwa ta sani” wadda za ta gwada tsara ta mutanen da suke raye a wancan lokacin, amma sai bayan an buga wannan sani a matsayin saƙo da aka tsara a hukumance. Bayan haka sai a “ƙarfafa” wannan saƙo da aka tsara a hukumance, kuma ana nuna wannan ƙarfafawar ta wurin saukowar wani mala’ika. Saukowar mala’ikan yana bayyana muhawarar Habakkuk, kuma rukuni biyu suna fara gane wani saƙo da yake ko dai saƙo na gaskiya ne ko kuwa na jabu na ruwan sama na ƙarshen zamani. Sa’an nan masu aminci sukan zama masu tsaro na Allah waɗanda suke fara busa saƙon ƙaho na gargaɗi.

The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.

Saƙon ƙaho na gaskiya ya dogara ne bisa ga hasken da aka wakilta a kan alluna biyu na Habakkuk. Shi ne gargaɗi ga Laodicea, da kuma gargaɗin da ke bayyana zunuban mutanen Allah. Muhawarar tana ƙaruwa har zuwa baƙin cikin farko, sa’ad da wani rukuni ya zama “taron masu ba’a,” kuma ake kiran masu tsaro na gaskiya su koma ga himmar da suka taɓa nunawa ga saƙon kafin wannan baƙin ciki. Yayin da masu tsaron suka komo, sai suka gane cewa suna cikin “lokacin jinkiri”, kuma cewa saƙon da ya zama kamar ya fāɗi, a haƙiƙa zai cika, amma bisa ga tsarin Allah. Wannan saƙon ya bunƙasa cikin ɗan gajeren lokaci (amma duk da haka lokaci ne), kuma lokacin da saƙon ya iso ana wakiltarsa a matsayin saƙon “Kukan Tsakar Dare”, wanda kawai ƙaruwa ce ta saƙon da ya fara samun iko sa’ad da mala’ikan ya sauko.

At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.

Da zuwan saƙon, an cika rarrabuwar da ke tsakanin waɗanda suka karɓi matsayin masu tsaro a lokacin saukowar mala’ikan, da waɗanda suka ƙi. Wannan rarrabuwar tana nuna ainihin lokacin da aka sa hatimin a kan dubu ɗari da arba’in da huɗu, kafin zubowar ruwan sama na ƙarshe ba tare da “aunawar” da aka ɗora a kan ruwan sama na ƙarshe da ya fara lokacin da mala’ikan ya sauko ba.

The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”

Tarihin Milleriyawa hoto ne na ruwan sama na ƙarshe a lokacin hatimin dubu ɗari da arba’in da huɗu. A cikin wannan tarihin, muhawarar Habakkuk ta ginu ne a kan saƙon ruwan sama na ƙarshe na gaskiya da kuma na ƙarya. Bulus ya bayyana wani rukuni a matsayin waɗanda suke da ƙaunar gaskiya, ɗayan rukunin kuwa a matsayin waɗanda suke karɓar ruɗi mai ƙarfi domin ba su da ƙaunar gaskiya, kuma domin sun gaskata “ƙarya.”

The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.

Motsin Millerite yana wakiltar ci gaban gaskiya da ke ƙaruwa cikin sani da iko tun daga “lokacin ƙarshe,” har zuwa zubowar Ruhu Mai Tsarki a Kiran Tsakar Dare. Motsin Millerite ya gano wasu takamaiman alamomin hanya da ake daidaita su da wasu, kamar “lokacin ƙarshe,” “tsarawa” ko “ba wa saƙon tsari na doka” wanda yake wakilta ta wurin “ƙaruwa cikin sani”, “ƙarfafawar” saƙon da aka yi masa alama da mala’ika yana saukowa, “baƙin cikin farko” wanda yake gabatar da misalin budurwai goma, zubowar Ruhu Mai Tsarki wanda aka wakilta a matsayin “Kiran Tsakar Dare”, sa’an nan kuma “baƙin cikin biyu” na ƙarshe, inda ake “rufe” wata ƙofa ta tsarin zamanai, kuma ake “buɗe” wata ƙofa ta tsarin zamanai.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

> “Allah ya ba saƙonnin Ru’ya ta Yohanna 14 matsayinsu a cikin jerin annabci, kuma aikinsu ba zai daina ba sai zuwa ƙarshen tarihin wannan duniya. Saƙonnin mala’ika na fari da na biyu har yanzu gaskiya ne domin wannan lokaci, kuma za su yi tafiya a layi ɗaya da wannan da yake biye. Mala’ika na uku yana shelanta gargadinsa da murya mai ƙarfi. ‘Bayan waɗannan abubuwa,’ in ji Yohanna, ‘na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma, kuma duniya ta haskaka da ɗaukakarsa.’ A cikin wannan haskakawa, an haɗa hasken dukan saƙonni uku.” The 1888 Materials, 804.

The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.

Yunkurin Millerite, wanda yake wakiltar yunkura-yunkuran dubu ɗari da arba’in da huɗu, ya kasance a daure cikin annabce-annabcen shekaru dubu biyu da ɗari uku da kuma shekaru dubu biyu da ɗari biyar da ashirin na Daniyel sura ta takwas, ayoyi na goma sha uku da goma sha huɗu. “Lokacin ƙarshe,” ya iso a ƙarshen “zamani bakwai” na fushin Allah a kan masarautar arewacin Isra’ila. Tsara saƙon Miller a bisa ƙa’ida a shekara ta 1831, ya zo shekaru ɗari biyu da ashirin bayan fitar da Littafi Mai Tsarki na King James.

> “Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.

> “Mista Miller, kamar waɗanda wannan saƙo ya motsa a wasu ƙasashe, da farko ya yi tunanin cika aikin da aka ba shi ta wurin rubutawa da wallafawa a jaridun jama’a da kuma cikin ƙananan littattafai. Da farko ya wallafa ra’ayoyinsa a cikin Vermont Telegraph, wata jaridar Baptist, da ake bugawa a Brandon, Vt. Wannan ya faru ne a cikin shekara ta 1831.” John Loughborough, The Great Second Advent Movement, 120.

The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”

Motsin “lokacin ƙarshe” na mala’ika na uku ya iso a shekara ta 1989, a ƙarshen shekaru ɗari da ashirin da shida tun daga tawayen 1863. “Ɗari da ashirin da shida” alama ce ta “lokuta bakwai.” Duka motsin biyu sun fara ne da cikar “lokuta bakwai.”

The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.

An tsara saƙon motsin mala’ika na uku a hukumance a shekara ta 1996, ta hanyar fitar da jerin maƙalu masu take, The Time of the End, waɗanda aka buga a cikin wata mujalla mai suna, Our Firm Foundation. An buga waɗannan maƙalun shekara ɗari biyu da ashirin bayan Sanarwar ’Yancin Kai ta 1776. Saƙon duka motsin biyu an tsara shi a hukumance shekara ɗari biyu da ashirin bayan wani tarihi da yake da alaƙa kai tsaye da saƙon da ya iso a ƙarshen shekarun ɗari biyu da ashirin.

The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.

Lambar “ɗari biyu da ashirin” yana wakiltar alaƙa (haɗin kai) tsakanin “lokuta bakwai” na fushin Allah a kan masarautar kudu ta Yahuza da ya fara a shekara ta 677 K.H.K., da kuma farkon shekaru dubu biyu da ɗari uku na Daniyel sura ta takwas, aya ta goma sha huɗu, a shekara ta 457 K.H.K. Lambar ɗari biyu da ashirin tana haɗa annabce-annabcen biyu tare, kuma an gabatar da annabce-annabcen biyun tare a cikin ayoyin tushe na Adventism, wato Daniyel sura ta takwas, ayoyi na goma sha uku da goma sha huɗu. A cikin waɗannan ayoyi Kristi ya gabatar da kansa ta annabci a matsayin “wancan wani tsarkake,” wanda shi ne fassarar daga kalmar Ibrananci “Palmoni,” wadda take nufin “Mai Ƙididdiga Mai Al’ajabi”.

The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.

Mai Ƙidaya Mai Al’ajabi ya gabatar da wahayoyi biyu da suke wakiltar layuka biyu na annabci, a cikin ayoyi biyu ɗin nan da Sister White ta bayyana a matsayin ginshiƙi na tsakiya na Adventism. Mafarin yana haɗe da alaƙar alama ta shekaru ɗari biyu da ashirin zuwa lokacin da suke cika a shekara ta 1844. Babi na biyu na Habakkuk ya ƙare da aya ta ashirin, ta haka yana yi wa lambar “ɗari biyu da ashirin” alama da wata furuci dabam ta Mai Ƙidaya Mai Al’ajabi, gama ayar tana bayyana wata babbar sifa ta Ranar Kafara ta antitayif da ta fara a wannan kwanan wata.

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

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

The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.

Lokutan annabci biyu waɗanda suke wakiltar ginshiƙi na tsakiya na Adventism, waɗanda Mai Ƙididdiga Mai Al’ajabi da kansa ya gabatar kai tsaye, an haɗa su tare da shekaru dari biyu da ashirin, kuma Yesu (Mai Ƙididdiga Mai Al’ajabi), wanda kullum yake daidaita ƙarshen wani abu da farkon wani abu, ya yi wa ƙarshensu alama a ranar 22 ga Oktoba, 1844, da lambar dari biyu da ashirin.

The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.

Yunkurin mala’ika na fari, kamar yadda yake da yunkurin mala’ika na uku, ya fara ne a “lokacin ƙarshe” (1798 da 1989 bi da bi), inda ake gane “lokuta bakwai” na Littafin Firistoci sura ta ashirin da shida. Alamar hanya ta gaba a cikin duka tarihin biyu an yi mata alama da cikar shekaru dari biyu da ashirin, wanda shi ma halin annabci ne na “lokuta bakwai,” gama wuraren farawa na wahayi biyu (chazon da mareh), suna wakiltar tsawon shekaru dari biyu da ashirin da ke haɗa su wuri guda.

The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.

Buga Littafi Mai Tsarki na King James a shekara ta 1611, tabbatar da saƙon Miller a tsari na hukuma kamar yadda aka wallafa shi a jaridar Vermont Telegraph, buga Takardar Shelar ’Yancin Kai, da kuma wallafa The Time of the End a cikin mujallar Our Firm Foundation, dukansu wallafe-wallafe ne. Farkon da ƙarshen duka lokutan shekara dari biyu da ashirin suna wakiltar wallafa a matsayin alamar tarihi. Lambar “dari biyu da ashirin” alama ce ta alaƙar annabci, kuma dukan waɗannan wallafe-wallafe huɗu suna da alaƙa da juna ta wajen kasancewarsu wallafe-wallafe, haka kuma ta saƙon da aka wakilta a matsayin “ƙaruwa ta ilimi” a cikin tarihinsu dabam-dabam.

The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.

Littafi Mai Tsarki na shekara ta 1611 yana wakiltar isar da bishara daga kotunan sama zuwa ga ’yan Adam. An kafa saƙon Miller ne a cikin mahallin annabce-annabcen lokaci, kuma taswirori masu tsarki biyu na Habakkuk suna sa a gane a sarari cewa an kwatanta saƙon Miller ta hanyar zane-zanen layukan tarihi. “Vermont” na nufin “dutse mai kore”, kuma bisa ga wahayi “kore” alama ce ta bangaskiya.

> “This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.

> “Wannan mafarki ya ba ni bege. A ganina, igiyar kore ta wakilci bangaskiya, kuma kyawu da sauƙin dogara ga Allah suka fara bayyana ga raina.” Christian Experience and Teachings, 28.

Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.

An tsaranta saƙon Miller a hukumance, kuma aka gabatar da shi daga ikilisiya mai aminci, domin “dutse” a kwanaki na ƙarshe “ikilisiya” ce.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Kuma zai faru a kwanaki na ƙarshe, cewa dutsen gidan Ubangiji za a kafa shi a bisa kololuwar duwatsu, za a kuma ɗaukaka shi fiye da tuddai; kuma dukan al’ummai za su gangaro zuwa gare shi. Kuma al’ummai da yawa za su tafi su ce, Ku zo, mu hau zuwa dutsen Ubangiji, zuwa gidan Allah na Yakubu; kuma zai koya mana hanyoyinsa, mu kuma za mu yi tafiya a cikin tafarkinsa: gama daga Sihiyona ne shari’a za ta fito, maganar Ubangiji kuma daga Urushalima. Ishaya 2:2, 3.

The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.

Saƙon gwaji da aka tsara a bisa tsari na Miller ya fito ne daga ikilisiya mai aminci, kuma wallafar da ake kira The Telegraph tana wakiltar saƙo daga sama kamar yadda King James Bible ta yi, domin kalmar “telegraph”, wadda aka ƙirƙira daga kalmomin Helenanci guda biyu, saƙo ce daga nesa. Kalma ta farko (tele) na nufin “mai nisa ko daga nesa,” kuma ta biyu (grapho), “rubutawa ko rubuta a ajiye.” A tare suna nufin “rubutawa ko isarwa daga nesa.” A shekara ta 1611, Allah, ta wurin samar da King James Bible, ya isar da saƙonsa daga sama, kuma a ƙarshen shekaru ɗari biyu da ashirin, saƙon Miller, kamar yadda aka fara tsara shi a hukumance a 1831 a cikin Vermont Telegraph, shi ma ya isar da saƙon Allah daga sama. Wannan saƙon shi ne “ƙaruwa cikin sani” da aka buɗe a “lokacin ƙarshe” a 1798, wanda daga nan ya haifar da tsarin gwaji mai matakai uku ga wannan ƙarni. Wannan tarihi ya kasance kwatancin tarihin Future for America.

The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.

Sanarwar ’Yancin Kai ta shekara ta 1776 tana wakiltar farkon dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku. Tana wakiltar farkon ƙasar Amurka, kuma ta yin haka tana bayyana takaitawar ’yancin kai a ƙarshen Amurka. Saƙon Future for America (kamar yadda sunan ya nuna), yana bayyana ƙarshen da aka yi wa alama a farkon da buga Sanarwar ’Yancin Kai. Shekaru ɗari biyu da ashirin bayan haka, a 1996, hidimar da ta samar da mujallar The Time of the End, ta karɓi sahihiyar ƙungiya ta doka wadda a baya aka sa mata suna, Future for America. A wannan shekarar, aka buga mujallar The Time of the End, wadda ta ƙunshi maƙaloli da aka taɓa wallafawa a cikin fitowar da ake kira Our Firm Foundation.

The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.

Sunan hidimar Future for America yana magana ne game da tarihin Sanarwar ’Yancin Kai, domin wannan wallafa ce ta nuna farkon Amurka, kuma Yesu kullum yana misalta ƙarshen da farkon. Taken wannan wallafa, wato The Time of the End, yana magana ne duka game da “lokacin ƙarshe” a shekarar 1989, amma kuma da ƙarshen lokacin gwaji sa’ad da Mika’ilu ya tashi tsaye. Saƙon da aka tsara a fili a cikin wannan wallafa (Daniyel sura ta goma sha ɗaya, aya ta arba’in zuwa ta arba’in da biyar), an buɗe hatiminsa tare da rushewar Tarayyar Soviet a shekarar 1989 (lokacin ƙarshe), kuma ayoyin da aka buɗe hatiminsu suna gabatar da jerin tarihi da ke ci gaba daga 1989 har zuwa aya ta ɗaya ta sura ta goma sha biyu, wadda take nuna Mika’ilu yana tashi tsaye, da kuma rufe lokacin gwajin ɗan Adam.

From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.

Daga buga Sanarwar ’Yancin Kai, a shekara ta 1776, har zuwa buga mujallar The Time of the End, akwai tazara ta shekaru ɗari biyu da ashirin, kuma farkon da ƙarshen dukansu suna magana ne a kan batutuwan annabci iri ɗaya. Buga The Time of the End an tattara shi ne da surori waɗanda tun da farko an fara buga su a matsayin maƙalu a cikin littafin Our Firm Foundation, kuma yana wakiltar gaskiyar annabci cewa, ba tare da riƙe gaskiyoyin tushe na motsin Millerite ba (wanda shi ne “our firm foundation”), ba zai yiwu a fahimci “ƙaruwa ta ilimi” a “lokacin ƙarshe” a shekara ta 1989 ba.

The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.

Alamar hanya da aka wakilta a matsayin “lokacin ƙarshe,” da kuma alamar hanya da ke wakiltar “tsarawa a sarari” na saƙon a cikin tarihohin da suke daidaituwa na motsin mala’ika na farko da na uku, dukansu suna ɗauke da abubuwan annabci na “lokuta bakwai” na Littafin Firistoci ashirin da shida. Alamar hanya ta gaba a cikin waɗannan tarihohi masu daidaituwa ita ce ƙarfafa saƙon, kamar yadda saukowar ko dai mala’ikan Ru’ya ta Yohanna goma ta nuna, a ranar 11 ga Agusta, 1840, ko kuma mala’ikan Ru’ya ta Yohanna goma sha takwas, a ranar 11 ga Satumba, 2001. Cikar annoba ta biyu ta Ru’ya ta Yohanna sura ta tara ce ta saukar da mala’ikan Ru’ya ta Yohanna goma, kuma cikar annoba ta uku ta Ru’ya ta Yohanna sura ta goma ce ta saukar da mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas.

In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.

A cikin tarihohi masu kama da juna, ruwan sama na ƙarshe yana fara “yayyafi” a daidai lokacin da mala’ikan ya sauko. A wannan lokaci ne saƙon yake samun “iko” ta wurin tabbacin abin da aka annabta zai faru. Ga Mabiyan Miller, wannan shi ne ƙarewar rinjayen Daular Ottoman, a cikar annabcin lokaci game da Musulunci na Bala’i na biyu a Ru’ya ta Yohanna sura tara, aya ta goma sha biyar. Ga motsin na mutum ɗari da arba’in da huɗu, wannan shi ne “fusatar al’ummai,” annabcin Musulunci na Bala’i na uku wanda yake a zamanin ƙaho na bakwai a Ru’ya ta Yohanna goma, aya ta bakwai, wanda ya cika sa’ad da aka rushe manyan gine-ginen birnin New York.

Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.

Kowane ɗaya daga cikin manyan alamomin hanya na tarihohin da suke a layi ɗaya yana da alaƙa kai tsaye da aikin Mai Ƙididdiga Mai Banmamaki, wanda yake sanya sa hannunsa a kan dangantakar da ke tsakanin wahayi biyu da suke wakiltar shekaru dubu biyu da ɗari uku da kuma shekaru dubu biyu da ɗari biyar da ashirin. Masu gadin annabci da aka tashe su a lokacin saukowar mala’ikan suna busa ƙahon gargaɗi da ya ƙunshi saƙo zuwa Laodicea, wanda a shekara ta 1856, aka danganta shi kai tsaye da buɗe hatimin babban haske na “sau bakwai.” Alamar hanya ta alluna biyu na Habakkuk, waɗanda jadawalan majagaba na 1843 da 1850 suke wakilta, waɗanda dukkansu suke nuna “sau bakwai” a sarari, ta bayyana tsakanin saukowar mala’ikan da “baƙin cikin farko” a cikin kowane tarihin da yake a layi ɗaya.

The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.

Alamar “lokacin jinkiri” yana da alaƙa kai tsaye da hasashen da ya gaza na shekara ta 1843, wanda hasashe ne game da cikar duka shekaru dubu biyu da ɗari uku, da kuma shekaru dubu biyu da ɗari biyar da ashirin. Saƙon Kukan Tsakar Dare shi ne gane kusantar cikar waɗannan lokuta biyu na annabci. “Ƙofar” tsarin zamani da aka rufe a alamar ƙarshe tana nuna cikar waɗannan lokuta biyu na annabci, kuma tana nuna inda ƙaho na bakwai ko na Jubili yake fara busawa. Kowace alama a cikin kowane tarihi tana da alaƙa kai tsaye da “lokuta bakwai,” kuma “lokuta bakwai” suna wakiltar zaren da ke ɗaure tarihohin biyu wuri guda, kuma tarihohin biyu nan suna wakiltar saƙon ruwan sama na ƙarshe.

We will continue this study in the next article.

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

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Ga waɗanda suke tuntuɓe saboda kalmar, suna marasa biyayya,’ Kristi dutse ne na abin tuntuɓe. Amma ‘dutsen da magina suka ƙi, shi ne aka mai da shi babban dutsen kusurwa.’ Kamar dutsen da aka ƙi, Kristi a cikin aikinsa na duniya ya sha watsi da cin mutunci. An ‘rena shi, mutane kuwa suka ƙi shi; mutum mai baƙin ciki, kuma wanda ya saba da baƙin ciki: ... aka rena shi, ba mu kuwa ɗauke shi da kome ba.’ Ishaya 53:3. Amma lokacin ya yi kusa da za a ɗaukaka shi. Ta wurin tashinsa daga matattu za a bayyana shi a matsayin ‘Ɗan Allah da iko.’ Romawa 1:4. A zuwansa na biyu za a bayyana shi a matsayin Ubangijin sama da ƙasa. Waɗanda yanzu suke shirin gicciye shi za su gane girmansa. A gaban dukan sararin samaniya dutsen da aka ƙi zai zama babban dutsen kusurwa.”

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Kuma a kan ‘duk wanda ta fāɗa a kansa, za ta murƙushe shi ta mai da shi ƙura.’ Mutanen da suka ƙi Almasihu ba da daɗewa ba za su ga an hallaka birninsu da al’ummarsu. Za a karya ɗaukakarsu, a watsa ta kamar ƙura a gaban iska. Kuma mene ne ya hallaka Yahudawa? Shi ne dutsen nan wanda, da sun gina a kansa, da ya zama tsaronsu. Alherin Allah ne da aka rena, adalcin da aka ƙi, jinƙan da aka yi watsi da shi. Mutane suka sa kansu gaba da Allah, kuma duk abin da zai zama cetonsu ya juya ya zama hallakarsu. Dukan abin da Allah ya ƙaddara domin rai, suka same shi ya zama musu domin mutuwa. A cikin gicciye Almasihu da Yahudawa suka yi ne aka ƙunsa hallakar Urushalima. Jinin da aka zubar a Kalbari shi ne nauyin da ya nutsar da su cikin halaka ga wannan duniya da kuma ga duniya mai zuwa. Haka kuma zai kasance a babban yini na ƙarshe, sa’ad da hukunci zai sauko a kan masu ƙin alherin Allah. Almasihu, dutsensu na tuntuɓe, a sa’an nan zai bayyana a gare su kamar dutse mai tudu na ramako. Ɗaukakar fuskarsa, wadda ga masu adalci rai ce, ga mugaye kuwa za ta zama wuta mai cinyewa. Saboda ƙaunar da aka ƙi, alherin da aka rena, za a hallaka mai zunubi.”

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.

> “Ta wurin misalai masu yawa da gargadi da aka maimaita, Yesu ya nuna abin da zai zama sakamakon ƙin Ɗan Allah da Yahudawa suka yi. A cikin waɗannan kalmomi yana magana ne ga dukan waɗanda a kowane zamani suka ƙi karɓarsa a matsayin Mai-fansarsu. Kowane gargadi nasu ne. Haikalin da aka ƙazantar, ɗan da ya ƙi biyayya, manoma na ƙarya, magina masu raini, suna da takwarorinsu a cikin ƙwarewar kowane mai zunubi. Sai dai in ya tuba, hukuncin da waɗannan suka yi ishara da shi zai zama nasa.” The Desire of Ages, 599, 600.

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