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

Littafin Daniyel - Lamba ɗari da goma sha huɗu

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Tsara ta Ƙarshe: Bayyanar Cikar Annabcin Ezekiyel da Hatimin 144,000

Author

Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Tsarar da ta shaida zuwan annoba ta uku, a ranar 11 ga Satumba, 2001, ita ce tsarar ƙarshe a tarihin duniya. Nasshin daga Ezekiyel da ke tabbatar da wannan gaskiya, Millerites sun fahimce shi a matsayin wanda yake da alaƙa kai tsaye da misalin budurwai goma, sabili da haka da Habakkuk sura ta biyu. A cikin wannan tarihin, wahayin Habakkuk sura ta biyu, wanda “ba zai ƙara jinkirta ba,” kuma wanda ya cika a ranar 22 ga Oktoba, 1844, ya kasance alamar annabci ta dokar Lahadi mai zuwa nan ba da jimawa ba a Amurka. Amma annabcin Ezekiyel game da wahayi wanda ba za a ƙara tsawaita shi ba ya cika sarai a cikin tarihin hatimce mutum ɗari da dubu arba’in da huɗu, wanda ya fara da zuwan annoba ta uku, a ranar 11 ga Satumba, 2001.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Sai maganar Ubangiji ta zo mini, tana cewa, Ɗan mutum, mene ne wannan karin magana da kuke yi a ƙasar Isra’ila, kuna cewa, Kwanaki suna ja, kuma kowace wahayi tana ƙarewa a banza? Saboda haka ka faɗa musu, Ga abin da Ubangiji Allah yana cewa; zan sa wannan karin magana ta daina, ba kuwa za su ƙara amfani da ita a Isra’ila a matsayin karin magana ba; amma ka ce musu, Kwanaki sun kusa, da kuma cikar kowane wahayi. Gama ba za a ƙara samun wani wahayi na banza ko duba mai ruɗi a cikin gidan Isra’ila ba. Gama ni ne Ubangiji: zan yi magana, kuma maganar da zan faɗa za ta cika; ba za a ƙara jinkirta ta ba: gama a cikin kwanakinku, ya ku gidan tawaye, zan faɗi magana, in kuma aikata ta, in ji Ubangiji Allah. Sai maganar Ubangiji ta sāke zo mini, tana cewa, Ɗan mutum, ga shi, mutanen gidan Isra’ila suna cewa, Wahayin da yake gani na kwanaki masu yawa ne masu zuwa, kuma yana yin annabci ne game da zamanai masu nisa. Saboda haka ka ce musu, Ga abin da Ubangiji Allah yana cewa; ba za a ƙara jinkirta kowace magana tawa ba, amma maganar da na faɗa za a aikata ta, in ji Ubangiji Allah. Ezekiyel 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Dukan annabawa suna magana game da kwanakin ƙarshe, kuma “wahayi marar amfani” da “sihiri mai jan rai” “a cikin gidan Isra’ila,” su ne ruwan sama na ƙarshe na jabu, saƙon “salama da kwanciyar hankali,” wanda yake gardama cewa “wahayin da yake gani na kwanaki masu yawa ne da za su zo, kuma yana yin annabci game da zamanai masu nisa.” Wannan shi ne “muhawarar” Habakkuk, domin waɗanda suke gabatar da “wahayi marar amfani,” suna yin gardama da “wahayin da yake gani”. Suna da’awa cewa “Wahayin da yake gani na kwanaki masu yawa ne da za su zo, kuma yana yin annabci game da zamanai masu nisa.” Manzannin saƙon salama da kwanciyar hankali suna da’awa, “kwanaki sun tsawaita, kuma kowane wahayi ya kāsa,” ai, bayan duka, ba shi ne ya yi annabcin 18 ga Yuli, 2020 ba? Manzannin “wahayi marar amfani” an kuma bayyana su ta wurin Ezekiyel a ayoyi biyu na farkon surar.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Maganar Ubangiji kuma ta zo gare ni, tana cewa, Ɗan mutum, kana zaune a tsakiyar gidan tawaye, waɗanda suke da idanu su gani, amma ba sa gani; suna da kunnuwa su ji, amma ba sa ji: gama su gidan tawaye ne. Ezekiyel 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Dukan annabawa sun yi daidai da juna, kuma dukkansu suna magana ne game da kwanakin ƙarshe; kuma sa’ad da Almasihu ya yi magana da Yahudawa masu gardama a tarihin hidimarsa, ya faɗi Ishaya domin ya tantance Yahudawan nan masu gardama da a wancan lokaci ake raba su da Allah, a matsayin waɗanda suke da idanu su gani, amma ba sa gani, kuma suna da kunnuwa su ji, amma ba sa ji. Yanzu kamar a wancan lokaci, Ezekiyel yana magana da maza masu rena na Adventism na Laodicea, wato Yahudawa masu gardama na zamaninmu, waɗanda suke gabatar da saƙon salama da aminci cikin adawa da saƙon ruwan sama na ƙarshe. Yesu yana ƙarƙashin dokokin da Ya sanya cikin Kalmarsa, saboda haka annabce-annabcensa kuma suna magana ne game da kwanakin ƙarshe da takamaimai fiye da kwanakin da Ya yi magana da Yahudawa masu gardama.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

> Saboda haka nake yi musu magana da misalai; domin ko da yake suna gani, ba sa gani; kuma ko da yake suna ji, ba sa ji, ba kuwa sa fahimta. Kuma a cikinsu ne annabcin Ishaya yake cika, wanda ya ce, Da ji za ku ji, amma ba za ku fahimta ba; kuma da gani za ku gani, amma ba za ku gane ba: Gama zuciyar wannan jama’a ta yi kauri, kunnuwansu kuma sun yi nauyin ji, idanunsu kuwa sun rufe; don kada a kowane lokaci su gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su juyo, ni kuwa in warkar da su. Amma albarka ta tabbata ga idanunku, domin suna gani: da kuma kunnuwanku, domin suna ji. Gama hakika ina gaya muku, annabawa da yawa da adalai sun yi marmarin ganin abubuwan da kuke gani, amma ba su gan su ba; kuma jin abubuwan da kuke ji, amma ba su ji su ba. Matiyu 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Al’amarin mutanen da suke ji, amma ba sa ji, kuma suke gani, amma ba sa gani, alama ce ta wani tsohon mutanen Allah da ake cikin aikin wucewa a kansu. Wannan al’amari na annabci cikar annabcin Ishaya ne game da irin wannan hali. Kamar yadda yake ga dukan annabawa, Ishaya, tare da Almasihu, yana magana ne game da kwanaki na ƙarshe.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

> A cikin shekarar da sarki Uzziah ya mutu, na kuma ga Ubangiji yana zaune a bisa kursiyi, mai ɗaukaka da ɗagawa ƙwarai, kuma doguwar riga tasa ta cika Haikalin. A samansa kuwa serafimai suka tsaya: kowannensu yana da fikafikai shida; da biyu ya rufe fuskarsa, da biyu ya rufe ƙafafunsa, kuma da biyu yake tashi. Sai ɗaya ya yi kira ga wani, ya ce, Mai Tsarki, Mai Tsarki, Mai Tsarki, shi ne Ubangijin rundunoni: dukan duniya cike take da ɗaukakarsa. Kuma madogarai na ƙofofin suka girgiza da muryar mai kiran nan, gidan kuwa ya cika da hayaƙi. Sa’an nan na ce, Kaitona! gama na lalace; domin ni mutum ne mai leɓɓa marasa tsarki, kuma ina zaune a tsakiyar jama’a masu leɓɓa marasa tsarki: gama idanuna sun ga Sarkin, Ubangijin rundunoni. Sai ɗaya daga cikin serafiman ya tashi zuwa gare ni, yana riƙe da garwashin wuta a hannunsa, wanda ya ɗauko da tsintsiya daga bisa bagade: Sai ya shafa shi a bakina, ya ce, Ga shi, wannan ya taɓa leɓɓanka; kuma an ɗauke muguntarka, an kuma tsarkake zunubinka. Na kuma ji muryar Ubangiji tana cewa, Wa zan aika, kuma wa zai tafi dominmu? Sai na ce, Ga ni nan; ka aike ni. Sai ya ce, Je, ka faɗa wa wannan jama’a, Lalle za ku ji, amma ba za ku fahimta ba; lalle za ku gani, amma ba za ku gane ba. Ka sa zuciyar mutanen nan ta yi ƙauri, ka sa kunnuwansu su yi nauyi, ka kuma rufe idanunsu; don kada su gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su tuba, a kuma warkar da su. Ishaya 6:1–10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Ishaya, Ezekiyel da Almasihu duka suna wakiltar waɗanda ake sa wa hatimi a kwanaki na ƙarshe, a lokacin ruwan sama na ƙarshen, sa’ad da ake muhawara a kan saƙon gaskiya da na ƙarya game da ruwan sama na ƙarshen, a cikar Habakkuk sura ta biyu. Bisa ga Yesu, a cikin lokacin da ake cikar wannan, masu adalci suna “gani” misalan, abin da yake alamar annabci. “Masu hikima” suna fahimtar saƙon annabcin ruwan sama na ƙarshen, amma waɗanda Yahudawan masu gardama suke wakilta ba su gani ko ji, kuma bisa ga Ezekiyel suna gabatar da saƙon salama da kwanciyar rai suna jayayya cewa cikar annabce-annabcen tana can nesa a gaba. Ba sa musun annabce-annabcen; Yahudawan masu gardama sun yi iƙirarin baki ga annabcin zuwan Almasihu; amma kawai sun mayar da faruwar lamarin zuwa ga gaba mai nisa. Duk da haka Yesu ya furta albarka a kan waɗanda za su “gani” saƙon annabci na zamaninsu.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

A zamanin Almasihu, saƙon ne ya iso a baftismarsa, sa’ad da Ruhu Mai Tsarki ya sauko. Saukowar Ruhu Mai Tsarki a baftismarsa ta kasance alamar gabani ta saukowar mala’ikan Ru’ya ta Yohanna sura ta goma a ranar 11 ga Agusta, 1840. Saukowar allahntaka a kowane ɗaya daga cikin waɗannan tarihohin ta nuna isowar saƙon gaskiyar yanzu na wancan zamani; ga Yesu, wannan shi ne saƙon mutuwarsa da tashinsa daga matattu, kamar yadda baftismarsa ta wakilta. Ga Milleriyawa kuwa, wannan shi ne saƙon Musulunci na annoba ta fari da ta biyu, wanda ya tabbatar da saƙon gwaji na annabcin lokaci. Dukkan waɗannan tarihohin biyu suna daidaita da isowar saƙon gwaji na ruwan sama na ƙarshe a ranar 11 ga Satumba, 2001. Wannan ne ya sa Sister White ta rubuta abin da ke biye:

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Dukkan saƙonnin da aka bayar daga 1840–1844 dole ne a sake gabatar da su da ƙarfi yanzu, gama akwai mutane da yawa da suka rasa alkiblarsu. Dole ne saƙonnin su isa ga dukan ikkilisiyoyi.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Almasihu ya ce, ‘Masu albarka ne idanunku, gama suna gani; da kunnuwanku kuma, gama suna ji. Gama hakika ina gaya muku, annabawa da yawa da mutanen kirki sun yi marmarin su ga abubuwan nan da kuke gani, amma ba su gan su ba; su kuma ji abubuwan nan da kuke ji, amma ba su ji su ba’ [Matthew 13:16, 17]. Masu albarka ne idanun da suka ga abubuwan da aka gani a 1843 da 1844.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

> “An ba da saƙon. Kuma bai kamata a yi jinkiri wajen maimaita saƙon ba, gama alamu na zamani suna cika; dole ne a kammala aikin ƙarshe. Za a yi babban aiki cikin ɗan gajeren lokaci. Ba da daɗewa ba za a ba da wani saƙo bisa ƙayyadadden nufin Allah wanda zai ƙaru ya zama babban kira mai ƙarfi. Sa’an nan kuma Daniyel zai tsaya a matsayinsa, domin ya ba da shaidarsa.

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> “Dole ne a tayar da hankalin ikilisiyoyinmu. Muna tsaye a kan iyakokin babban al’amari mafi girma a tarihin duniya, kuma kada a bar Shaiɗan ya mallaki ikon a kan mutanen Allah, har ya sa su yi barci a ruhaniya. Paparoma zai bayyana cikin ikonsa. Dole ne kowa ya farka yanzu ya binciki Nassosi, gama Allah zai sanar da amintattunsa abin da zai kasance a ƙarshen zamani. Maganar Ubangiji za ta zo ga mutanensa cikin iko....”

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> “Ga abin da aka gabatar mini—cewa muna barci, kuma ba mu san lokacin ziyararmu ba. Amma idan muka ƙasƙantar da kanmu a gaban Allah, kuma muka neme Shi da dukan zuciya, za a same Shi gare mu.” Manuscript Releases, juzu’i na 21, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Saƙon da aka sifanta ta wurin saƙon gaskiyar yanzu na Almasihu a tarihin Almasihu, da kuma saƙon gaskiyar yanzu na 1840 zuwa 1844, suna nuna gaba zuwa kwanaki na ƙarshe lokacin da za a maimaita saƙon Millerite. Waɗanda suke cikin tarihin da aka wakilta a matsayin marasa iya “gani da ji” “ba su san lokacin ziyararsu ba.” Sa’ad da Ishaya ya gabatar da ambato na farko game da ’yan saƙon saƙon ƙarya na ruwan sama na ƙarshe, waɗanda suke gani, amma ba sa gani, ya nuna lokacin da wannan zamani yake farawa, wato zamanin da ’Yar’uwa White ta ce, “saƙo ne na nadin Allah wanda zai kumbura ya zama babban ƙara.” “Nadin Allah” yana wakiltar takamaiman lokaci da saƙon zai iso, kuma a aya ta uku ta sura ta shida ta Ishaya, Ishaya ya fayyace wannan lokaci.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Kuma ɗaya ya yi kira ga ɗaya, ya ce, Mai Tsarki, Mai Tsarki, Mai Tsarki, Ubangijin runduna ne: dukan duniya ta cika da ɗaukakarsa. Ishaya 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

’Yar’uwa White ta bayyana cewa, sa’ad da mala’iku suka yi kira ga juna, suna cewa, “Mai Tsarki, Mai Tsarki, Mai Tsarki” a cikin wurin da Ishaya yake wakiltar waɗanda suke da idanu, suna gani, amma ba sa gani, wannan ya cika a ranar 11 ga Satumba, 2001.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Yayin da su [mala’ikun] suke ganin abin da zai zo nan gaba, sa’ad da dukan duniya za ta cika da ɗaukakarsa, waƙar yabo ta nasara tana amsawa daga wannan zuwa wancan cikin rerawa mai daɗin ji, ‘Mai Tsarki, Mai Tsarki, Mai Tsarki, Ubangijin Runduna ne.’ Sun gamsu ƙwarai da gaske su ɗaukaka Allah; kuma a gabansa, a ƙarƙashin murmushin yardarsa, ba su marmarin kome fiye da haka. A cikin ɗaukar siffarsa, cikin yin hidimarsa da bauta masa, mafi girman burinsu ya cika sarai.” Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

A ranar 11 ga Satumba, 2001 ne aka fara hatimce dubu ɗari da arba’in da huɗu, kuma aka fara yayyafa ruwan sama na ƙarshe, kuma muhawarar Habakkuk ta fara yayin da ake maimaita misalin budurwai goma. A wannan lokaci ne annabcin Ezekiyel ya kai ga cikakkiyar cikar sa. Kalmar annabci ba za ta ƙara jinkiri ba, kuma tsara da ta shaida 11 ga Satumba, 2001 ita ce tsara ta ƙarshe ta duniyar nan, gama wahayin da ke ƙarshen Adventism yana shelanta rufe ƙofar jarrabawa a zuwan Almasihu na biyu. Shaida ta biyu game da wannan gaskiya ana samunta a cikin littafin Luka, sura ta ashirin da ɗaya.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> Hakika ina gaya muku, wannan tsara ba za ta shuɗe ba, sai dukan waɗannan abubuwa sun cika. Sama da ƙasa za su shuɗe, amma maganata ba za ta shuɗe ba. Luka 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

A cikin Luka sura ta ashirin da ɗaya, Yesu ya bayyana tsara ta ƙarshe a tarihin duniya. Yanzu-yanzu ne Ya ba da takaitaccen bayani game da tarihin ci gaba tun daga hallakar Urushalima a shekara ta 70, har zuwa tarihin Millerite. Sa’an nan kuma Ya fice daga ba da labarin da kai tsaye yake fayyace tarihin annabci, Ya gabatar da wani misali da kawai yake maimaitawa tare da faɗaɗa tarihin annabcin da Ya gabatar. Ta haka ne Ya ba da shaidu biyu na cikin gida ga wannan labari ɗaya, kuma Ya kammala da bayyana cewa “tsarar” da ta shaida waɗannan abubuwa za ta rayu har zuwa dawowarsa, saboda haka ta fuskar mahallin maganar tana bayyana tsara da dubu ɗari da arba’in da huɗu suke wakilta.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Tarihin shãfe hatimin mutum dubu ɗari da arba’in da huɗu na ƙarshe ne na tsara ta ƙarshe, kuma ba su ɗanɗani mutuwa ba, ko da yake suna rayuwa a lokacin da sama da ƙasa suke shuɗewa.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Amma ranar Ubangiji za ta zo kamar ɓarawo da dare; a cikinta sammai za su shige da wata babbar ƙara, kuma ginshiƙan halitta za su narke da zafin wuta mai tsanani, ƙasa ma da ayyukan da suke cikinta za su ƙone sarai. Da yake, ke nan, duk waɗannan abubuwa za su rushe, ya kamata ku kasance mutane iri nawa cikin dukan tsarkakakkiyar rayuwa da ibada, kuna sauraron zuwan ranar Allah kuma kuna gaggautar da ita, ranar da a cikinta sammai, suna ci da wuta, za su rushe, kuma ginshiƙan halitta za su narke da zafin wuta mai tsanani? 2 Bitrus 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Zuwan Almasihu na biyu an wakilta shi a cikin sāke kamannin Almasihu.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Musa a kan dutsen sāke canjawa ya zama shaida ga nasarar Almasihu a kan zunubi da mutuwa. Ya wakilci waɗanda za su fito daga kabari a tashin matattu na masu adalci. Iliya kuma, wanda aka ɗauke shi zuwa sama ba tare da ya ga mutuwa ba, ya wakilci waɗanda za su kasance da rai a duniya a lokacin zuwan Almasihu na biyu, waɗanda kuma za a ‘sauya su, nan take, cikin ƙiftawar ido, a busar ƙaho na ƙarshe;’ sa’ad da ‘wannan mai mutuwa dole ne ya sa rashin mutuwa,’ kuma ‘wannan mai ruɓewa dole ne ya sa rashin ruɓewa.’ 1 Korintiyawa 15:51–53. An tufatar da Yesu da hasken sama, kamar yadda zai bayyana sa’ad da zai zo ‘a karo na biyu ba domin zunubi ba, sai domin ceto.’ Gama zai zo ‘cikin ɗaukakar Ubansa tare da mala’iku masu tsarki.’ Ibraniyawa 9:28; Markus 8:38. Alkawarin Mai Ceto ga almajirai yanzu ya cika. A kan dutsen an wakilci mulkin ɗaukaka na nan gaba a taƙaice,—Almasihu Sarki, Musa wakilin tsarkaka da aka tashe, Iliya kuma na waɗanda aka ɗauke su ba tare da mutuwa ba.” The Desire of Ages, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Iliya, wanda bai mutu ba, yana wakiltar dubu ɗari da arba’in da huɗu waɗanda ba sa mutuwa, kuma Musa yana wakiltar waɗanda suke mutuwa. A kwanaki na ƙarshe an wakilci waɗannan rukuni biyu a cikin Ru’ya ta Yohanna sura ta bakwai, a matsayin dubu ɗari da arba’in da huɗu da kuma babban taro. Sa’ad da aka buɗe hatimi na biyar a cikin Ru’ya ta Yohanna sura ta shida, waɗanda papanci ya kashe a lokacin Tsakiyar Duhu an ba su fararen riguna.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Kuma sa’ad da ya buɗe hatimi na biyar, na ga a ƙarƙashin bagaden rayukan waɗanda aka kashe saboda maganar Allah, da kuma saboda shaidar da suka riƙe; kuma suka yi kuka da babbar murya, suna cewa, Har yaushe, ya Ubangiji, Mai tsarki, Mai gaskiya, ba za Ka yi hukunci ba, ka kuma rama jininmu a kan mazauna duniya? Kuma aka ba wa kowannensu fararen riguna [An bayyana su masu tsarki ne kuma tsarkaka ne]; kuma aka faɗa musu, su huta har ɗan ƙaramin lokaci tukuna, sai ’yan’uwansu bayin nan da kuma ’yan’uwansu, waɗanda za a kashe kamar yadda aka kashe su, su cika’ [Ru’ya ta Yohanna 6:9–11]. A nan an nuna wa Yohanna al’amura waɗanda ba ainihin abin da yake a lokacin ba ne, sai dai abin da zai kasance a wani zamani a nan gaba.” Manuscript Releases, juzu’i na 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Shahidan suna tambayar yaushe Allah zai ɗauki fansar kisan da aka yi musu. Shahidi yana da bangaskiyar Yesu tun kafin a kashe shi, domin bayyanuwar wannan bangaskiya ɗin ce ta sa papanci ya kashe shi. Farin riguna suna wakiltar adalcin Almasihu, amma fararen rigunan da aka ba waɗannan rayuka da aka kashe an ba su ne bayan shahadarsu. Rigunan alama ce ta shahada, ba kawai ta adalcin Almasihu ba. Shahidi yana da rigar adalcin Almasihu kafin a kashe shi. Babban taro a Ru’ya ta Yohanna sura bakwai an ba su fararen riguna, ta haka suna wakiltar waɗanda za su mutu a lokacin zubar da jini na dokar Lahadi mai zuwa. Saboda haka, mutum dubu ɗari da arba’in da huɗu ana wakiltarsu da Iliya, kuma amintattu waɗanda suke mutuwa cikin Ubangiji da Musa a kan dutsen sāke kamanni.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Mutane dubu ɗari da arba’in da huɗu su ne tsara da ba ta mutuwa, kuma su ne tsara da Kristi yake nufi wadda take da rai sa’ad da sammai da ƙasa za su shuɗe a Luka sura ta ashirin da ɗaya.

We will continue this study in the next article.

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

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> “Kisan Habila shi ne misali na farko na ƙiyayyar da Allah ya bayyana cewa za ta kasance tsakanin maciji da zuriyar matar—tsakanin Shaiɗan da mabiyansa da Almasihu da mabiyansa. Ta wurin zunubin mutum, Shaiɗan ya sami iko a kan jinsin ɗan’adam, amma Almasihu zai ba su damar kuɓucewa daga karkiyarsa. Duk sa’ad da, ta wurin bangaskiya ga Ɗan Ragon Allah, rai ya yi watsi da bautar zunubi, fushin Shaiɗan yakan ruru. Tsattsarkan rayuwar Habila ta ba da shaida gāba da da’awar Shaiɗan cewa ba mai yiwuwa ba ne mutum ya kiyaye dokar Allah. Sa’ad da Kayinu, wanda ruhun mugun nan ya motsa, ya ga cewa ba zai iya mallakar Habila ba, sai ya cika da hasala har ya kashe shi. Kuma a duk inda akwai waɗanda za su tsaya don tabbatar da adalcin dokar Allah, wannan ruhu ɗin zai bayyana a kansu. Wannan ne ruhun da tun cikin dukan zamanai ya kafa gungume kuma ya hura tarin itacen wuta domin almajiran Almasihu. Amma muguntocin da ake ɗora wa mabiyin Yesu, Shaiɗan da rundunoninsa ne suke iza su, domin ba sa iya tilasta shi ya miƙa kai ga mulkinsu. Fushin maƙiyi ne da aka ci da yaƙi. Kowane shahidin Yesu ya mutu a matsayin mai nasara. Annabi ya ce, “Suka yi nasara a kansa [‘wancan tsohon macijin nan, wanda ake kira Iblis, da Shaiɗan’] ta wurin jinin Ɗan Ragon, da kuma ta wurin maganar shaidarsu; kuma ba su ƙaunaci rayukansu ba har zuwa mutuwa.” Ru’ya ta Yohanna 12:11, 9.” Kakanni da Annabawa, 77.

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