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# The Book of Daniel - Number Eighty-Eight

Littafin Daniyel - Lamba Tamanin da Takwas

Unmasking the False Latter Rain: The Prophetic Journey from September 11, 2001

Bayyanar da Ƙaryar Ruwan Sama na Ƙarshe: Tafiyar Annabci daga 11 ga Satumba, 2001

Author

Jeff Pippenger

Published

February 21, 2024

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The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Tsarin gwaji da yake farawa sa’ad da mala’ikan ya sauko yana wakiltuwa ta wurin gwajin ko za a karɓi littafin daga hannun mala’ikan a ci shi. Waɗanda suka zaɓi su ci saƙon kuwa, sai aka ƙaddara musu shiga wani abin baƙin ciki, inda aka bar rukunin da ya ƙi ci a baya. Ƙaramin littafin da ya kamata a ci ya wakilci “ƙaruwa cikin sani” game da saƙon da aka fara buɗe hatiminsa a “lokacin ƙarshe” ko dai a 1798 ko a 1989, sa’an nan daga baya aka tsara shi a matsayin saƙo wanda zai ɗora wa tsarar da take da rai a wancan lokacin alhakin amsa ga hasken wannan ƙarin sani. A kowace irin tarihi, da zarar annabcin Musulunci ya cika, sai saƙon da za a ci a hannun mala’ikan ya kasance ko dai an karɓe shi ko kuwa an ƙi shi. Idan an ƙi saƙon da littafin yake wakilta, waɗanda suka yi haka, duk da haka kuma suna neman su riƙe ikirarin cewa har yanzu su ne zaɓaɓɓun Allah, to dole ne su samar da saƙon ruwan sama na ƙarshe na jabu.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

A ranar 11 ga Satumba, 2001, tawayen da suka gabata na ƙarnonin Adventism sun sāke zama batutuwan gwaji. Habakkuk sura ta biyu ta bayyana muhawarar da take faruwa a cikin tarihin annabci da aka wakilta a ciki, wadda ita ce layin annabci mai kama-da-wane da misalin budurwai goma. Sa’ad da mai tsaro ya tambayi abin da zai amsa a tarihin misalin budurwai goma, aka umarce shi ya “rubuta wahayin, ya kuma bayyana shi sarai a kan alluna.” Masu tsaro na tarihin Millerite suka samar da jadawalin 1843 a shekara ta 1842, kuma samar da shi ya zama alamar hanya. Shi ne “wahayin” Habakkuk biyu, wanda aka bayyana sarai a kan alluna, wanda zai yi magana a ƙarshe.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

Ba da jimawa ba bayan Satumba 11, 2001, waɗanda suka gane aikin Musulunci na masifa ta uku, aka bishe su su koma ga “tsofaffin hanyoyi” na Irmiya, su kuma yi tafiya a cikinsu. Waɗannan “tsofaffin hanyoyi” sun bayyana cewa masifu uku na Ru’ya ta Yohanna sura ta takwas, aya ta goma sha uku, suna wakiltar rawar annabci ta Musulunci. Nan da nan bayan haka, Future for America ta fara sake buga zane-zane biyu na Habakkuk sura ta biyu a daidai wannan matsayi a cikin tarihin da yake daidaita da na Milleriyawa, inda aka gabatar da zane-zane biyun a matsayin wata alamar hanya, wadda samar da zane na 1843 ya wakilta, a shekara ta 1842.

> “In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> “A cikin watan Mayu, 1842, aka kira Babban Taron Gaba ɗaya a Boston, [Massachusetts]. A wajen buɗe wannan taro, ’yan’uwa Charles Fitch da Apollos Hale, na Haverhill, suka gabatar da annabce-annabcen hoto na Daniyel da Yohanna, waɗanda suka zana a kan zane, tare da lambobin annabci, suna nuna cikar su. Ɗan’uwa Fitch, yana bayani daga jadawalinsa a gaban Taron, ya ce, yayin da yake nazarin waɗannan annabce-annabce, ya yi tunani cewa idan zai iya fitar da wani abu irinsa kamar yadda aka gabatar a nan, zai sauƙaƙa batun, ya kuma sa ya fi masa sauƙin gabatar da shi ga taro. Ga ƙarin haske a tafarkinmu. Waɗannan ’yan’uwa suna yin abin da Ubangiji ya nuna wa Habakkuk a cikin wahayinsa shekaru 2,468 kafin haka, yana cewa, ‘Ka rubuta wahayin, ka kuma bayyana shi sarai a kan alluna, domin mai karanta shi yă yi gudu. Gama wahayin har yanzu yana jiran ƙayyadadden lokaci.’ Habakkuk 2:2.”

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Bayan an yi ɗan tattaunawa a kan batun, aka kaɗa ƙuri’a gaba ɗaya da amincewa a yi ɗari uku irinta kamar wannan ta hanyar buga dutse, abin da kuwa ba da daɗewa ba aka kammala. An kira su ‘zane-zanen ’43.’ Wannan babban taro ne mai matuƙar muhimmanci.” The Autobiography of Joseph Bates, 263.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Shaidar haɗin kai ta malamai da jaridu na Zuwan Almasihu na Biyu ce, sa’ad da suke tsaye a kan ‘asalin bangaskiya,’ cewa wallafa jadawalin nan cika annabcin Habakkuk 2:2, 3 ne. Idan kuwa jadawalin nan batu ne na annabci (kuma waɗanda suke musun haka suna barin asalin bangaskiya), to, sai ya biyo baya cewa 457 K.H. ita ce shekarar da za a fara ƙididdige kwanaki 2300 daga gare ta. Ya zama dole 1843 ta kasance farkon lokacin da aka wallafa domin ‘wahayin’ ya ‘jinkirta,’ wato, domin a kasance da wani lokaci na jinkiri, wanda a cikinsa ƙungiyar budurwai za ta yi gyangyaɗi ta yi barci a kan babban batu na lokaci, daf da za a tashe su ta wurin Kiran Tsakar Dare.” James White, Second Advent Review and Sabbath Herald, Juzu’i I, Lamba 2.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Yanzu tarihinmu ya nuna cewa akwai ɗaruruwan mutane suna koyarwa daga cikin jadawalan lokaci guda da William Miller yake amfani da su, dukkansu iri ɗaya ne. A wancan lokaci kuwa, saƙon ya kasance ɗaya cikin haɗin kai a kan jigo guda ɗaya, zuwan Ubangiji Yesu a wani takamaiman lokaci, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

Sake buga jadawalan 1843 da 1850 a sabuwar tarihiyar bayan 11 ga Satumba, 2001, cikar Habakkuk sura ta biyu ne daidai kamar yadda wallafa jadawalin 1843 a 1842 ya kasance. Samar da allunan wani ɓangare ne na labarin Habakkuk sura ta biyu, kuma lalle ne sai ya faru. A ranar 11 ga Satumba, 2001, tawayen 1863 ya sāke maimaituwa ta hannun waɗannan Adventistocin Laodiceya waɗanda suka ƙi komawa ga “tsoffin hanyoyi” na Irmiya.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> “Maƙiyi yana neman karkatar da tunanin ’yan’uwanmu maza da mata daga aikin shirya al’umma domin su tsaya a cikin waɗannan kwanaki na ƙarshe. Hujjojin yaudara nasa an ƙera su ne domin su janye zukata daga haɗarurruka da wajibban wannan sa’a. Suna ɗaukan hasken da Almasihu ya zo daga sama domin ya ba Yohanna saboda mutanensa a matsayin abu marar muhimmanci ƙwarai. Suna koyar da cewa al’amuran da suke gab da fuskantarmu ba su da isasshen muhimmanci da za a ba su kulawa ta musamman. Suna mai da gaskiyar da ta fito daga sama marar tasiri, kuma suna ƙwace wa mutanen Allah abin da suka taɓa gwadawa a dā, suna ba su a maimakon haka ƙarya ilimi. ‘Ga abin da Ubangiji ya ce: Ku tsaya a hanyoyi, ku duba, ku tambayi tsofaffin hanyoyi, inda hanya mai kyau take, ku bi ta.’ [Irmiya 6:16.]”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

> “Kada kowa ya nemi rusa tubalan bangaskiyarmu,—tubalan da aka kafa tun farkon aikinmu, ta wurin nazarin Kalma cikin addu’a da kuma ta wurin wahayi. Bisa kan waɗannan tubalai muka yi ta gini fiye da shekaru hamsin. Mutane na iya zaton cewa sun sami sabuwar hanya, cewa za su iya aza harsashi mafi ƙarfi fiye da wanda aka aza; amma wannan babban ruɗu ne. ‘Gama ba mai iya aza wani harsashi dabam sai wanda an riga an aza, wato Yesu Almasihu.’ [1 Korintiyawa 3:11.] A dā, da yawa sun yi yunƙurin gina sabuwar bangaskiya, su kafa sabbin ƙa’idoji; amma har yaushe gininsu ya tsaya? Ba da daɗewa ba ya rushe; gama ba a kafa shi a kan Dutsen nan ba.” Testimonies, juzu’i na 8, 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

Irmiya ya bayyana cewa yin tafiya a cikin “tsoffin hanyoyi” shi ne samun “hutawar”, kuma hutawar ita ce “ruwan sama na ƙarshe”, wanda ya fara sa’ad da al’ummai suka yi fushi a ranar 11 ga Satumba, 2001, lokacin da manyan gine-ginen birnin New York suka rushe. Waɗanda suka ci saƙon a wancan lokaci suka zama masu tsaro na Habakkuk waɗanda aka ɗora musu su “rubuta wahayi, su kuma bayyana shi sarai”. Irmiya ya bayyana waɗannan masu tsaro ɗin nan guda a lokacin “hutawar”, wato “ruwan sama na ƙarshe”.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku kuma yi tambaya game da tsofaffin hanyoyi, ina hanya mai kyau take; ku bi ta, za ku kuwa sami hutawa ga rayukanku. Amma suka ce, Ba za mu bi ta ba. Har wa yau na sa masu gadi a kanku, ina cewa, Ku saurari ƙarar ƙaho. Amma suka ce, Ba za mu saurara ba. Irmiya 6:16, 17.

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Ƙahon da za su busa shi ne ƙaho na shida na masifa ta biyu a tarihin Millerite, kuma a kwanaki na ƙarshe shi ne ƙaho na bakwai na masifa ta uku. Masu tsaron Habakkuk, waɗanda su ne masu tsaron Irmiya, suna busa saƙon gargaɗi wanda a cikin tawayar 1888 aka ƙi. Ƙaho na shida da aka ƙi a 1888 shi ne saƙon zuwa Laodicea.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Saƙon da aka ba mu ta bakin A. T. Jones da E. J. Waggoner, shi ne saƙon Allah ga ikkilisiyar Laodikiya, kuma kaiton duk wanda yake ikirarin ya gaskata gaskiya amma duk da haka bai nuna wa waɗansu hasken da Allah ya bayar ba.” The 1888 Materials, 1053.

The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

Saƙon ƙaho na bakwai na shekara ta 1888, an fara busa shi ga Laodikiya a shekara ta 1856, sa’an nan kuma aka sanya saƙon Laodikiya cikin ma’anar ƙarin haske na “lokatai bakwai.” A ranar 11 ga Satumba, 2001, kiran komawa ga tsoffin hanyoyin Irmiya, da yin tafiya a cikinsu domin a sami saƙon ruwan sama na ƙarshe, ya haɗa da saƙon gargaɗin ƙaho na bakwai wanda aka wakilta a matsayin saƙon zuwa ga Laodikiya, da kuma “lokatai bakwai,” wanda shi ne alamar tushe-tushe.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

An sa “ƙarya” da annabci ya bayyana, wadda take haifar da ruɗu mai ƙarfi da aka ambata a rubuce-rubucen Bulus, cikin ƙarni na uku na Adventism ɗin Laodicea a shekara ta 1931, shekaru goma sha shida bayan mutuwar annabiya. “Ƙaryar” da ta iso cikin ƙarni na uku, a annabce tana cikin zamanin da aka wakilta da “mata suna makokin Tammuz,” sabili da haka kuma tana da alaƙa da saƙon ruwan sama na ƙarshen ƙarya.

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

Ya kamata a fahimci cikakkun bayanai na yadda aka yaɗa “ƙarya,” kamar yadda kuma ya kamata a fahimci rawar annabci ta “ƙarya” a cikin annabcin kwanakin ƙarshe. Mazan nan masu izgili da suke mulkin Urushalima a lokacin ruwan sama na ƙarshe, wato lokacin hatimcewar dubu ɗari da arba’in da huɗu, su ne suka ƙirƙiri saƙon ƙarya na ruwan sama na ƙarshe a tsara ta uku na Adventism, kamar yadda “matan da suke kuka saboda Tammuz” suka wakilta, a cikin Ezekiyel sura takwas. Haka kuma Ezekiyel ya wakilci saƙonsu na ƙarya na ruwan sama na ƙarshe a matsayin tushe na ƙarya, katangar kāriya ta ƙarya, da kuma saƙon ƙarya na salama da aminci.

> Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

> Ashe, ba ku ga wahayi marar amfani ba ne? Ashe, ba ku furta duba ta ƙarya ba ne? Duk da yake kuna cewa, Ubangiji ya faɗa haka; alhali kuwa ni ban faɗa ba? Saboda haka ga abin da Ubangiji Allah yana cewa; Domin kun faɗi banza, kuka kuma ga ƙarairayi, saboda haka, ga shi, ina gāba da ku, in ji Ubangiji Allah. Hannuna kuwa za ta kasance a kan annabawan da suke ganin banza, suna kuma yin duba ta ƙarya: ba za su kasance cikin taron jama'ata ba, ba kuma za a rubuta su a cikin littafin gidan Isra'ila ba, ba kuma za su shiga ƙasar Isra'ila ba; kuma za ku sani ni ne Ubangiji Allah. Domin, i, domin sun ruɗi jama'ata, suna cewa, Salama; alhali kuwa babu salama; wani kuwa ya gina katanga, sai ga shi, waɗansu suna shafa mata turmi marar ƙarfi: Ka faɗa wa waɗanda suke shafa mata turmi marar ƙarfi, cewa za ta fāɗi: za a yi ruwan sama mai ambaliya; ku kuma, ya manyan ƙanƙara, za ku fāɗo; iska mai hadari kuma za ta kakkarya ta. Ga shi, sa'ad da katangar ta fāɗi, ashe, ba za a ce muku ba, Ina shafen nan da kuka shafa mata? Saboda haka ga abin da Ubangiji Allah yana cewa; Lalle zan kakkarya ta da iska mai hadari cikin fushina; za a kuma yi ruwan sama mai ambaliya cikin fushina, da manyan ƙanƙara cikin hasalata domin su hallaka ta. Haka zan rushe katangar da kuka shafa wa turmi marar ƙarfi, in tumbuke ta har ƙasa, har tushenta ya tonu, ta kuma fāɗi, ku kuma za a hallaka ku a tsakiyarta: kuma za ku sani ni ne Ubangiji. Haka zan cika fushina a kan katangar, da kuma a kan waɗanda suka shafa mata turmi marar ƙarfi, in kuma ce muku, Katangar ba ta nan kuma, haka nan ma waɗanda suka shafa mata; wato, annabawan Isra'ila waɗanda suke yin annabci game da Urushalima, suna kuma ganin wahayin salama dominta, alhali kuwa babu salama, in ji Ubangiji Allah. Ezekiyel 13:7–16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Ƙarya da ruɗun da mazajen masu ba’a a Urushalima suke buya a ƙarƙashinsu a cikin Ishaya surori ashirin da takwas da ashirin da tara, a ƙarshe “bulalar da take malalowa” ce za ta hukunta su ta kuma hallaka su.

> Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

> “Hukunci kuma zan kafa bisa ga ma’auni, adalci kuma bisa ga ma’aunin gini; ƙanƙara za ta share mafakar ƙarya, ruwaye kuma za su mamaye wurin ɓuya. Alkawarku da mutuwa kuma za a warware shi, yarjejeniyarku da lahira kuma ba za ta tsaya ba; sa’ad da bulalar da take mamayewa za ta ratsa, sa’an nan za a tattake ku da ita.” Ishaya 28:17, 18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

“Bulalar da take malala” ta Ishaya ita ce “ruwan sama mai zubowa” ta Ezekiyel, wadda ake kawowa a kan waɗanda suka “yi annabcin ƙarya,” ta wajen gabatar da “wahayi banza” da kuma da’awar cewa “Ubangiji ya faɗa haka,” “alhali kuwa” Ubangiji “bai yi magana ba.” “Ƙaryar” da mutanen dā suke ɓoyuwa a ƙarƙashinta an wakilta ta a matsayin wani abu da suke iƙirarin Ubangiji ne ya faɗa, saboda haka “ƙarya” ce game da Maganar Allah. Ko dai sun bayyana wata koyarwa daga Maganar Allah a matsayin kuskure, ko kuwa cikin kuskure sun yi iƙirarin cewa Allah ne ya jagoranci fahimtarsu (Allah ya yi magana), a kan wata koyarwa ta Littafi Mai Tsarki.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

“ƙaryar” da ta zo a shekara ta 1931, ita ce iƙirarin cewa ‘Yar’uwa White ta amince da ra’ayin ƙarya game da “na kullum,” a cikin littafin Daniyel. Wannan ra’ayin ƙarya cewa “na kullum,” yana wakiltar hidimar Wuri Mai Tsarki ta Almasihu ya ginu ne a kan wata “ƙarya” wadda ta yi iƙirarin cewa a shekara ta 1910, Ellen White ta sanar da A. G. Daniells cewa ra’ayinsa da na Prescott game da “na kullum,” na wakiltar hidimar Wuri Mai Tsarki ta Almasihu, a zahiri daidai ne, duk da kalamanta rubutattu kai tsaye da suka faɗi akasin haka.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

Ra’ayin ƙarya game da “na yau da kullum,” wanda a wancan lokaci (1931) aka kafa a cikin Adventism na Laodicea, ya zama tubalin tauhidi da aka yi amfani da shi wajen gina saƙon da Ezekiyel ya kwatanta da cewa “salama da kwanciyar rai.” Muƙalu daban-daban da ake amfani da su wajen ɗaukaka wannan tubalin ƙarya su ne tsabar kuɗi da duwatsu masu daraja na jabu iri-iri da Miller ya gani a mafarkinsa. Zuwa ƙarshen mafarkinsa, ainihin duwatsunsa masu daraja sun rufe gaba ɗaya da na jabu da tarkace, kuma tarkacen da duwatsu masu daraja da tsabar kuɗi na jabu suna wakiltar saƙon da aka gina bisa ga kuskuren tubalinsu cewa “na yau da kullum” yana wakiltar hidimar Kristi a Wuri Mai Tsarki.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

A cikin nassin Ezekiyel, an wakilci tarkace da duwatsu masu daraja na jabu a matsayin “bango” da aka gina da siminti mai rauni ƙwarai, har ba zai iya tsayawa ba a ƙarƙashin matsin “guguwa mai ƙarfi” ko “ruwan sama mai ambaliya.”

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Annabin da ya yi rashin biyayya daga Yahuza, wanda ya tsawata wa Yerobowam, a ƙarshe ya mutu tsakanin “jaki” da “zaki”. Zakin yana wakiltar Babila, kuma jakin yana wakiltar Musulunci. Koyarwar guda biyu waɗanda Adventisancin Laodiceya ba zai iya gani ba, waɗanda mutuwar annabin mai rashin biyayyar nan ke wakilta, su ne saƙon papanci (zakin), da kuma saƙon Musulunci na Masifa ta uku (jakin).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

“Iskar hadari” ta Ezekiyel alama ce ta “iska mai tsanani da aka tsayar” ta Ishaya a “ranar iskar gabas” a sura ta ashirin da bakwai. “Iskar hadari” ta Ezekiyel kuma ita ce “iskoki huɗu” na Ru’ya ta Yohanna sura ta bakwai, waɗanda ake riƙe da su har sai an sa wa bayin Allah hatimi. “Iskar hadari” ta Ezekiyel kuma saƙonsa ne daga “iskoki huɗu” a sura ta talatin da bakwai, wanda ke kawo matattun ƙasusuwan busassu zuwa rai su zama runduna mai ƙarfi. “Iskar hadari” ta Ezekiyel da ke rushe “katangar da aka gina da turmi marar kyau,” ita ce saƙon ruwan sama na ƙarshe na Bala’i na uku.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

“Ruwan sama mai ambaliya” na Ezekiyel alama ce ta papanci, kuma musamman alama ce ta lokacin rikicin dokar Lahadi wanda yake farawa da dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka. Annabin marar biyayya daga Yahuza wanda ya mutu tsakanin jaki da zaki, ya wakilci mutuwar Adventism na Laodikiya wadda take faruwa tsakanin 11 ga Satumba, 2001, a lokacin zuwan jakin (bala’i na uku), da dokar Lahadi mai zuwa nan ba da daɗewa ba (zakin). Mutuwar Adventism na Laodikiya tana faruwa ne a lokacin hatimtar mutum dubu ɗari da arba’in da huɗu, wadda ta fara lokacin da al’ummai suka yi fushi, amma aka riƙe su a ƙarƙashin kamewa a ranar 11 ga Satumba, 2001, kuma ta ƙare a dokar Lahadi mai zuwa nan ba da daɗewa ba. Mutuwarsu, kamar yadda aka nuna ta wurin annabi marar biyayyar, ta auku ne domin sun koma ga hanyar aiki ta Furotesta mai ridda, ko da yake an sanar da su kai tsaye kada su taɓa komawa ga “taron masu ba’a.”

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Mutuwarsu yana faruwa ne a cikin tarihin hatimcewar mutum dubu ɗari da arba’in da huɗu. Da zarar an hatimce mutanen Allah, mala’ikun hallaka sukan fara aikinsu. Daga 11 ga Satumba, 2001 har zuwa dokar Lahadi mai zuwa ba da daɗewa ba, ana kammala shari’ar rayayyu a cikin ikkilisiyar Allah, gama shari’a tana farawa ne a Urushalima, kuma tana farawa da dattawan nan, waɗanda ya kamata su zama masu tsaron mutanen, amma waɗanda suka yi watsi da alhakin da ke kansu tsawon tsararraki huɗu. Waɗanda suka karɓi hatimin a cikin wannan lokaci su ne tutar da aka ɗaga wa al’ummai. Ana hatimce su kafin dokar Lahadi mai zuwa ba da daɗewa ba, domin hanya kaɗai da za a iya gargaɗi sauran garken Allah ita ce ta wurin ganin maza da mata a cikin rikicin dokar Lahadi waɗanda suke da hatimin Allah.

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

> “Aikin Ruhu Mai Tsarki shi ne ya tabbatar wa duniya game da zunubi, da adalci, da kuma hukunci. Duniya za a iya yi mata gargaɗi ne kawai ta wurin ganin waɗanda suka gaskata gaskiya an tsarkake su ta wurin gaskiya, suna aiki bisa manya da tsarkaka ƙa’idoji, suna nuna a cikin ma’ana mai ɗaukaka da girma, layin rarrabewa tsakanin waɗanda suke kiyaye dokokin Allah, da waɗanda suke tattake su ƙarƙashin ƙafafunsu. Tsarkakewar Ruhu tana bayyana bambanci tsakanin waɗanda suke da hatimin Allah, da waɗanda suke kiyaye ranar hutawa ta jabu. Sa’ad da gwaji ya zo, za a bayyana sarai abin da alamar dabbar take. Ita ce kiyaye Lahadi. Waɗanda, bayan sun ji gaskiya, suka ci gaba da ɗaukar wannan rana a matsayin mai tsarki, suna ɗauke da sa hannun mutumin zunubi, wanda ya yi tunanin canja lokuta da dokoki.” Bible Training School, Disamba 1, 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Mutuwar Adventism na Lawodikiya ta cika ne a cikin tarihin ruwan sama na ƙarshen zamani, wanda ya fara yayyafa a ranar 11 ga Satumba, 2001, kuma za a zubo shi ba tare da awo ba a dokar Lahadi mai zuwa nan ba da daɗewa ba, sa’ad da Allah ya kafa, sa’an nan kuma ya ɗaga sama a matsayin tuta, wani jama’a waɗanda aka hatimce su domin madawwamiya.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

A wancan zamani, waɗanda suke cikin Adventism na Laodiceya waɗanda suke shirin karɓar, kuma za su karɓi alamar dabbar, ana wakilta su da mutanen nan ashirin da biyar da suke rusunawa ga rana a Ezekiyel sura ta takwas. Su ne waɗanda suka karɓi saƙon ƙarya na “salama da aminci” na Ezekiyel, wanda yake wakiltar kwaikwayon saƙon ruwan sama na ƙarshe na gaskiya, wanda masu tsaro na gaskiya suke shelantawa a cikin wannan tarihin. Tushen wannan saƙon ƙarya na ruwan sama na ƙarshe shi ne gano cewa “na yau da kullum” a cikin littafin Daniyel alama ce ta Almasihu, alhali kuwa a hakikanin gaskiya alama ce ta Shaiɗan. Wannan imani na ƙarya da yake tushe shi ne koyarwar da “masu raini waɗanda suke mulkin mutanen Urushalima” suke amfani da ita domin gina bangonsu marar gaurayawa.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

An kafa tantance “na kullum,” a matsayin alamar Kristi a tarihin da ya gabata ta wurin “ƙarya,” a shekara ta 1931. Daga wannan lokaci zuwa gaba aka gina bangon da ba a shafa masa turmi ba na tsabar kuɗi da lu’ulu’u na jabu. An ƙaddara wannan “bango” ya rushe sa’ad da mutumin da ke da goga don share ƙazanta ya iso domin ya tsabtace bene nasa sarai. Ana cika wannan tsarkakewa a cikin zamani na annabci na tarihi tsakanin “iska mai hadari” (jakin nan na 11 ga Satumba, 2001), da “ruwan sama mai kwarara” (zakin dokar Lahadi mai zuwa nan ba da jimawa ba). A cikin wannan tarihin annabin mai rashin biyayya ana kashe shi, a kuma binne shi a kabarin annabin ƙarya na Betel. Sister White ta bayyana “bangon” annabci a matsayin dokar Allah.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Annabin a nan yana bayyana wani jama’a waɗanda, a cikin lokacin da aka yi babban kaucewa daga gaskiya da adalci, suke neman su maido da ƙa’idodin da suke tushen mulkin Allah. Su ne masu gyaran ɓarnar da aka yi wa dokar Allah—katangar da Ya kafa kewaye da zaɓaɓɓunsa domin kāriyarsu, kuma biyayya ga ƙa’idodinta na adalci, gaskiya, da tsarki ce za ta zama madawwamiyar kāriyarsu.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

> “A cikin kalmomi masu ma’ana marasa ruɗani annabi ya nuna takamaiman aikin wannan raguwar jama’a da suke gina katanga. ‘In ka janye ƙafarka daga Asabar, daga aikata jin daɗinka a ranar tsarkakata; ka kuma kira Asabar abin farin ciki, tsattsarkan ranar Ubangiji, mai daraja; ka kuma girmama Shi, ba ka bi hanyoyinka ba, ba ka nemi jin daɗinka ba, ba ka kuma faɗi maganganunka ba: sa’an nan za ka ji daɗinka cikin Ubangiji; ni kuma zan sa ka hau kan maɗaukakan wuraren duniya, in kuma ciyar da kai da gādon Yakubu ubanka: gama bakin Ubangiji ne ya faɗa haka.’ Ishaya 58:13, 14.” Annabawa da Sarakuna, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

Farkon ƙarni na huɗu na Adventism an yi masa alama da wallafa wani littafi, kamar yadda aka yi wa farkon ƙarni na uku alama. Ƙarni na uku ya fara ne da wallafa littafin W. W. Prescott mai suna, The Doctrine of Christ, kuma wannan ƙarni ya ƙare da wallafa Questions on Doctrine. The Doctrine of Christ ya gabatar da wani bishara da aka yi niyya da gangan ta kasance babu saƙon annabci na Millerite. Questions on Doctrine ya gabatar da wani bishara da ya musanta aikin tsarkakewa wanda Almasihu yake cikawa. The Doctrine of Christ ya cire hasken wahayin (chazon) na tarihin annabci, kuma Questions on Doctrine ya cire hasken wahayin (Mareh) na “bayyanar” Almasihu.

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

A tsakanin waɗannan littattafai biyu ne aka haɓaka saƙon ruwan sama na ƙarshe na ƙarya wanda “mata masu makoki domin Tammuz” suka wakilta. A cikin wannan tarihin ne aka ingiza “ƙaryar 1931.” Wannan ƙarni na uku (abin ƙyama) shi ma yana wakiltuwa ta wurin sulhu na ikkilisiya ta uku ta Pergamos. Alamar sulhu a cikin ikkilisiya ta uku tana bayyana aikin neman amincewa daga cibiyoyin duniya waɗanda suka gindaya ƙa’idoji ga ilimin tauhidi da kuma ƙa’idoji ga ilimin likitanci. A cikin ƙarni na uku ne aka kammala sulhuntawa da gaskiya, wanda ya haɗa da shigarwa da kuma jaddadawa a kan amfani da Littattafan Tsarki da aka fassara daga rubuce-rubuce gurɓatattu.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

A cikin shekara ta 1957, littafin Questions on Doctrine ya wakilci mika wuya ga ainihin gaskiyar bishara. Wannan gaskiyar ita ce Yesu ya mutu domin ya cece mu “daga” zunubi, amma bai mutu domin ya cece mu “cikin” zunubi ba. Koyarwar Katolika da ta Furotesta mai ridda cewa mutum ba zai iya yin biyayya ga Maganar Allah ba, ita ce hujjar Shaiɗan ta har abada. Mutum na iya, kuma dole ne ya yi biyayya ga Maganar Allah, ko da kuwa Shaiɗan yana iƙirarin cewa “ba lalle ba ne ku mutu.” Ra’ayin Furotesta mai ridda, wanda ya faɗi, cewa mutane ba za su iya yin nasara a kan zunubi ba, sabili da haka mutane ba za su iya yin biyayya ga dokar Allah ba sai Yesu ya canja su ta sihiri ya mai da su tamkar robobi masu biyayya a zuwansa na biyu, an saka shi cikin koyarwar littafin Questions on Doctrine.

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

A shekara ta 1957 ne ƙarni na huɗu na Adventism ɗin Laodicea ya fara, kuma an kafa katangarta marar gaurayawa (doka), ta haka kuwa aka samar da hujjar da za ta ba wa dattawan nan ashirin da biyar damar sunkuyawa ga rana a ƙarshen lokacin hatimce dubu ɗari da arba’in da huɗu. Wannan katanga marar gaurayawa, wadda ita ce bangaskiyar cewa kiyaye dokar Allah ba mai yiwuwa ba ne, ana share ta sa’ad da aka kawar da “katangar” rabuwa tsakanin Ikilisiya da Jiha, a dokar Lahadi mai zuwa nan ba da daɗewa ba. Dokar Lahadi ita ce ruwan sama mai ƙeƙasasshen zuba, ko kuwa kamar yadda Ishaya ya bayyana ta, ita ce bulalar ambaliya, kuma wannan ambaliya tana farawa ne a dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

A lokacin dokar Lahadi a cikin Amurka ne maƙiyi (paparoma) zai shigo “kamar ambaliya” (“annobar da ta cika ta kwarara”), kuma a wannan lokaci ne za a ɗaga “tuta” gāba da shi. A wannan lokaci ne kuma “bangon da ba a shafe shi da tubalin da ya dace ba” wanda Adventisancin Laodicea ya gina bisa ga kuskuren amfani da “na kullum” za a share shi ya tafi.

> According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

> Bisa ga ayyukansu, haka kuma zai sāka; fushi ga maƙiyansa, biyan sakamako ga abokan gābansa; ga tsibirai kuma zai sāka da sakamako. Saboda haka za su ji tsoron sunan Ubangiji daga yamma, da ɗaukakarsa kuma daga fitowar rana. Sa’ad da maƙiyi zai shigo kamar ambaliya, Ruhun Ubangiji zai daga tuta a gāba da shi. Kuma Mai-Fansa zai zo Sihiyona, zuwa ga waɗanda suka juya daga sāɓo cikin Yakubu, in ji Ubangiji. Amma ni, wannan shi ne alkawarina da su, in ji Ubangiji; Ruhuna wanda yake a kanka, da maganganuna da na sa a bakinka, ba za su rabu da bakinka ba, ko daga bakin zuriyarka, ko daga bakin zuriyar zuriyarka, in ji Ubangiji, daga yanzu har abada. Tashi, ki yi haske; gama haskenki ya zo, ɗaukakar Ubangiji kuma ta haskaka a kanki. Gama, ga shi, duhu zai rufe duniya, duhu mai kauri kuma mutanen duniya: amma Ubangiji zai fito a kanki, ɗaukakarsa kuma za a gani a kanki. Al’ummai kuma za su zo ga haskenki, sarakuna kuma ga kyallin fitowarki. Ishaya 59:18–60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Al’ummai suna zuwa ga haske sa’ad da ɗaukakar Allah take bisa mutanensa, kuma wannan yana faruwa ne sa’ad da maƙiyi ya shigo kamar ambaliya. Sa’ad da wannan maƙiyi ya shigo, Allah yana ɗaga tuta (alama) gāba da shi. Ɗaukakar Ubangiji da take bisa waɗannan mutanen da Al’ummai suke amsawa gare su, ita ce halinsa, kuma halinsa ba ya yin zunubi. Saƙon salama da tsaro na ƙarya ne yake koyar da cewa maza da mata ba za su iya cin nasara a kan zunubi ba. Wannan saƙon saƙon ruwan sama na ƙarshe na ƙarya ne, wanda ake shelantawa a lokacin saƙon gaskiya na ruwan sama na ƙarshe, wanda ya iso a ranar 11 ga Satumba, 2001. Wannan saƙon ƙarya saƙo ne na ƙarya game da dokar Allah, wadda ita ce “katanga.” Wannan koyarwar ƙarya ana wakilta ta a cikin littafin Questions on Doctrine, wanda ya nuna isowar ƙarni na huɗu kuma na ƙarshe na Adventism na Laodicea.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

A ranar 11 ga Satumba, 2001, tawaye huɗu na Adventism na Laodicea sun iso domin su gwada wannan tsarar ƙarshe da zunuban kakanninsu. A wannan rana Allah ya umarci mutanensa su koma ga tsoffin hanyoyin Irmiya, domin su fahimta su kuma karɓi saƙon tushe da aka wakilta a matsayin duwatsu masu daraja na Miller. Idan suka yi haka, za su sami ruwan sama na ƙarshe, wanda Irmiya ya kira “hutawa.” Kiran komawa ga tsoffin hanyoyin kuwa maimaitawar gwajin ne da ya haifar da tawayen 1863.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

A ranar 11 ga Satumba, 2001, wadda ita ce “ranar gabas da iska mai ƙarfi” ta Ishaya, ya kamata a rera “waƙar gonar inabi” ta bakin waɗanda a Ru’ya ta Yohanna sura ta goma sha huɗu, aya ta uku, da kuma a sura ta goma sha biyar, aya ta uku, suke rera waƙar Musa da ta Ɗan Rago. Wannan waƙar ita ce saƙon Laodikiya wanda yake bayyana cewa mutanen da aka zaɓa a dā ana wuce su a lokacin, domin Allah yana cikin aiwatar da ba da gonarsa ta inabi ga maza da mata waɗanda za su ba da ‘ya’yan itacen da aka nufa daga gonar inabin. Wannan saƙon gonar inabin shi ne saƙo zuwa Laodikiya, wanda shi ne saƙon da Jones da Waggoner suka gabatar a lokacin tawaye na 1888.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

A ranar 11 ga Satumba, 2001, ruwan sama na ƙarshe ya fara, kuma a cikin muhawarar Habakkuk sura ta biyu an bayyana wani rukuni da ya gabatar da saƙon alluna biyu, domin sun komo ga tsoffin hanyoyin Irmiya kuma suna karɓar “hutu da wartsakewa,” wanda Ishaya ya bayyana cewa ana kawo shi ne a kan waɗanda tsarin aikinsu yake “layi bisa layi.” Muhawarar da suke ciki tana adawa da saƙon ƙarya na ruwan sama na ƙarshe, wanda “mata suna makoki domin Tammuz” yake wakilta, saƙon da ya ƙarfafa mutanen Laodikiya masu barci da saƙon salama da aminci.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

Saƙon salama da aminci yana iƙirarin cewa ba zai yiwu maza da mata su kasance ba tare da yin zunubi ba, sabili da haka Allah zai iya kuma zai ƙidaya su masu adalci ne kawai “cikin” zunubansu. Masu ba’a suna iƙirarin cewa saƙonsu na salama da aminci shi ne saƙon gaskiya na barata ta wurin bangaskiya wanda Jones da Waggoner suka gabatar, amma yana barin gaskiyar nan a baya cewa wanda Allah ya barata, shi kuma yana tsarkakewa; gama Allah bai mutu domin ya ceci mutane cikin zunubansu ba, sai dai daga zunubansu.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

11 ga Satumba, 2001, ya nuna farkon lokacin hatimin mutum dubu ɗari da arba’in da huɗu, wanda ya ƙare da rukuni guda suna karɓar hatimin Allah, kamar yadda waɗanda suke nishi da kuka saboda abubuwan ƙyama a cikin ikilisiya da cikin ƙasa suke wakilta, da kuma wani rukuni dabam waɗanda suka juya bayansu ga haikali, inda ake aiwatar da aikin ƙarshe na mala’ika na uku, kuma suna yin sujada ga rana. Tarihin Millerites yana kwatanta tarihin motsin mala’ika na uku, kuma a yin haka kololuwar batun tana game da saƙon ruwan sama na ƙarshe, da kuma ƙwarewar da yake haifarwa a cikin waɗanda suka zaɓi su ci.

We will continue this study in the next article.

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

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Rashin yarda a ajiye ra’ayoyin da aka riga aka ƙulla a zuciya, da kuma a karɓi wannan gaskiya, shi ne ya kasance a tushen babban sashe na adawar da aka nuna a Minneapolis ga saƙon Ubangiji ta wurin ’Yan’uwa Waggoner da Jones. Ta wurin tayar da waccan adawa, Shaiɗan ya yi nasarar kange wa mutanenmu, a babban gwargwado, ikon musamman na Ruhu Mai Tsarki wanda Allah yake marmarin ba su. Maƙiyi ya hana su samun wannan ƙwarewa mai tasiri wadda za ta iya zama tasu wajen kai gaskiya ga duniya, kamar yadda manzanni suka shelanta ta bayan ranar Fentikos. Hasken da zai haskaka dukan duniya da ɗaukakarsa an yi masa turjiya, kuma ta wurin aikin ’yan’uwanmu da kanmu aka hana shi isa ga duniya a babban gwargwado.” Selected Messages, littafi na 1, 235.

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