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# The Book of Daniel - Number Ninety-Eight

Littafin Daniyel — Lamba Ta Casa’in da Takwas

The Triple Application of Elijah and the Last Days’ Judgment: Understanding the Investigative and Executive Phases

Aiwatarwa Sau Uku ta Iliya da Hukuncin Kwanaki na Ƙarshe: Fahimtar Matakan Bincike da na Zartarwa

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Jeff Pippenger

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February 29, 2024

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The triple application of Elijah identified that in the last days there would be an Elijah at the beginning of the last days and at the ending of the last days. The “last days” are the days of judgment, which is progressive and divided into two types of judgment. The investigative judgment which began in the beginning of the last days, and the executive judgment which takes place in the ending of the last days. The triple application of Elijah is primarily representing the history of the executive judgment which begins at the soon-coming Sunday law.

Aiwatarwa sau uku na Iliya ya bayyana cewa a cikin kwanaki na ƙarshe za a kasance da wani Iliya a farkon kwanaki na ƙarshe kuma a ƙarshen kwanaki na ƙarshe. “Kwanaki na ƙarshe” su ne kwanakin shari’a, wadda take ci gaba kuma aka raba ta zuwa nau’i biyu na shari’a. Shari’ar bincike, wadda ta fara a farkon kwanaki na ƙarshe, da kuma shari’ar zartarwa, wadda take faruwa a ƙarshen kwanaki na ƙarshe. Aiwatarwa sau uku na Iliya da farko tana wakiltar tarihin shari’ar zartarwa wadda take farawa a dokar Lahadi mai zuwa nan ba da daɗewa ba.

The investigative judgment is restricted to those who have made a profession to be a follower of God, primarily by direct profession, but also in a minority of occurrences by an indirect profession of lifestyle.

Shari’ar bincike ta takaitu ne ga waɗanda suka yi furuci cewa su mabiyan Allah ne, da farko ta wurin furuci kai tsaye, amma kuma a cikin ƙananan lokuta ta wurin furuci a kaikaice ta hanyar salon rayuwa.

> (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.) Romans 2:13–15.

> (Gama ba masu jin shari’a ba ne masu adalci a gaban Allah, sai dai masu aikata shari’a ne za a barata. Gama sa’ad da al’ummai, waɗanda ba su da shari’a, bisa ga dabi’a suna aikata abubuwan da ke cikin shari’a, waɗannan, ko da yake ba su da shari’a, su kansu shari’a ne ga kansu: Waɗanda suke nuna aikin shari’a a rubuce cikin zukatansu, lamirinsu kuma yana ba da shaida tare da haka, tunaninsu kuma a lokaci guda yana zargin juna ko kuwa yana ba da uzuri.) Romawa 2:13–15.

The investigative judgment has two primary divisions, for it began with the investigation of the lives of the dead (from the days of Adam onward), who had professed to believe in the true God, and on September 11, 2001, it began the process of the investigative “judgment of the living.” The investigative judgment has another division beyond dead to living, for judgment begins with God’s house, and in the last days God’s house is Laodicean Adventism. Once the judgment of God’s house concludes at the soon-coming Sunday law, then God’s other flock that are then in Babylon are judged.

Shari’ar bincike tana da manyan rabe-rabe guda biyu, domin ta fara ne da binciken rayuwar matattu (tun daga zamanin Adamu zuwa gaba), waɗanda suka taɓa bayyana cewa sun gaskata da Allah na gaskiya, kuma a ranar 11 ga Satumba, 2001, ta fara tsarin shari’ar bincike ta “masu rai.” Shari’ar bincike tana da wani ƙarin rabo daga matattu zuwa masu rai, domin shari’a tana farawa da gidan Allah, kuma a kwanakin ƙarshe gidan Allah shi ne Adventism na Laodicea. Da zarar shari’ar gidan Allah ta kammala a dokar Lahadi mai zuwa nan ba da daɗewa ba, sa’an nan kuma ake yi wa sauran garken Allah, waɗanda a lokacin suna cikin Babila, shari’a.

The executive judgment is God’s punishment upon those who rejected His offer of salvation. The executive judgment begins at the soon-coming Sunday law. The United States will then have filled up its cup of wrath, which is also the cup of its probationary time, and national apostasy will be followed by national ruin. Every nation on planet earth will follow the example of the United States in enforcing a Sunday law, and each of those nations will then fill up their cups and also suffer national ruin.

Hukuncin zartarwa shi ne hukuncin Allah a kan waɗanda suka ƙi tayinsa na ceto. Hukuncin zartarwa yana farawa ne da dokar Lahadi mai zuwa nan ba da jimawa ba. A sa’an nan Amurka za ta cika ƙoƙonta na fushi, wanda kuma shi ne ƙoƙon lokacin jarrabawar ta, kuma ridda ta ƙasa za ta biyo bayan halakar ƙasa. Kowace al’umma a doron duniya za ta bi misalin Amurka wajen tilasta dokar Lahadi, kuma kowace daga cikin waɗannan al’ummai za ta cika ƙoƙon ta, kuma ita ma za ta sha wahalar halakar ƙasa.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Sa’ad da Amurka, ƙasar ’yancin addini, za ta haɗa kai da Paparoma wajen tilasta lamiri da kuma matsa wa mutane su girmama Asabar ta ƙarya, mutanen kowace ƙasa a faɗin duniya za a rinjaye su su bi misalinta.” Testimonies, juzu’i na 6, 18.

The executive judgment is also divided into two parts. From the Sunday law in the United States until human probation closes when Michael stands up, God’s judgments are mixed with mercy, but when Michael stands up, God’s wrath, as represented by the pouring out of the seven last plagues, contains no mercy. During the period of the Sunday law crisis the executive judgments upon men and nations will be mixed with mercy, for there will still be some in Babylon that are then being given opportunity to understand the distinction between the worship of Sabbath and Sunday.

Shari’ar zartarwa ita ma ta kasu kashi biyu. Daga dokar Lahadi a cikin Amurka har zuwa lokacin da gwajin ɗan adam zai rufe sa’ad da Mikayel ya tashi tsaye, shari’un Allah suna gauraye da jinƙai; amma sa’ad da Mikayel ya tashi tsaye, fushin Allah, kamar yadda ake wakilta shi ta wurin zubowar annobai bakwai na ƙarshe, ba ya ƙunshe da wani jinƙai. A lokacin rikicin dokar Lahadi, shari’un zartarwa a kan mutane da al’ummai za su kasance gauraye da jinƙai, gama har yanzu za a kasance da waɗansu a Babila waɗanda a lokacin ake ba su zarafin fahimtar bambanci tsakanin bautar Asabar da ta Lahadi.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Da ma mutane sun san lokacin ziyararsu! Akwai mutane da yawa da ba su riga sun ji gaskiyar gwaji ta wannan lokaci ba. Akwai kuma mutane da yawa waɗanda Ruhun Allah yake ta ƙoƙarin jawo su. Lokacin hukuncin hallakarwa na Allah lokaci ne na jinƙai ga waɗanda ba su sami damar koyon abin da yake gaskiya ba. Ubangiji zai kalle su da tausayi. Zuciyarsa mai jinƙai ta motsa; hannunsa kuma har yanzu a miƙe yake domin ceto, alhali kuwa an rufe ƙofa ga waɗanda ba su yarda su shiga ba.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “Ana bayyana jinƙan Allah a cikin dogon haƙurinsa. Yana riƙe shari’unsa, yana jira a busa saƙon gargaɗi zuwa ga duka. Kai, da mutanenmu za su ji kamar yadda ya kamata nauyin alhakin da yake bisa kansu na ba duniya saƙon ƙarshe na jinƙai, ai, da an yi wani abin al’ajabi ƙwarai!” Testimonies, juzu’i na 9, 97.

The “time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” Those two “times” begin together when “the door is closed” upon Laodicean Adventists “who would not enter.”

“Lokacin shari’u masu hallaka na Allah shi ne lokacin jinƙai ga waɗanda ba su samu dama su san abin da yake gaskiya ba.” Waɗannan “lokuta” biyu suna farawa tare sa’ad da “ƙofa ta rufe” a kan Adventistocin Laodikiya “waɗanda ba su yarda su shiga ba.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were f illed with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Na ga cewa Asabar mai tsarki ita ce, kuma za ta kasance, bangon rarrabewa tsakanin Isra’ila na gaskiya na Allah da marasa bangaskiya; kuma cewa Asabar ita ce babban batun da zai haɗa zukatan ƙaunatattun tsarkakan Allah masu jira. Kuma idan wani ya ba da gaskiya, ya kiyaye Asabar, ya kuma karɓi albarkar da take tare da ita, sa’an nan kuma ya yashe ta, ya karya umarni mai tsarki, to, zai rufe ƙofofin Birni Mai Tsarki a kansa da kansa, kamar yadda yake tabbatacce cewa akwai Allah wanda yake mulki a sama can bisa. Na ga cewa Allah yana da ’ya’ya waɗanda ba su gani kuma ba sa kiyaye Asabar. Ba su ƙi hasken da yake kanta ba. Kuma a farkon lokacin wahala, an cika mu da Ruhu Mai Tsarki yayin da muka fita muka shelanta Asabar cikin cikakken ma’ana. Wannan ya fusata ikkilisiya da Adventist na suna kawai, domin ba su iya ƙaryata gaskiyar Asabar ba. Kuma a wannan lokaci, zaɓaɓɓun Allah duka suka gani sarai cewa muna da gaskiya, sai suka fito suka jure tsanantawa tare da mu.” A Word to the Little Flock, 18, 19.

The door is closed at the soon-coming Sunday law, making the period which precedes the Sunday law “the time” of God’s people’s “visitation.”

An rufe ƙofar a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba, abin da ya sa lokacin da ya riga dokar Lahadi ya zama “lokacin” “ziyara” ga mutanen Allah.

> How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Therefore will I give their wives unto others, and their fields to them that shall inherit them: for everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord. Jeremiah 8:8–12.

> Yaya kuke cewa, Mu masu hikima ne, dokar Ubangiji kuma tana tare da mu? Ga shi, lalle a banza ya yi ta; alƙalamin marubuta a banza yake. Masu hikima sun kunyata, sun firgita, an kuwa kama su: ga shi, sun ƙi maganar Ubangiji; to, wace hikima ce take cikinsu? Saboda haka zan ba da matansu ga waɗansu, da gonakinsu ga waɗanda za su gāje su: gama kowa tun daga ƙarami har zuwa babba ya mika kansa ga rowa, tun daga annabi har zuwa firist kowa yana aikata ƙarya. Gama sun warkar da ciwon ’yar mutanena a sauƙaƙe, suna cewa, Salama, salama; alhali kuwa babu salama. Sun ji kunya ne sa’ad da suka aikata abin ƙyama? A’a, sam ba su ji kunya ba, ba kuwa su iya jin nauyin fuska ba: saboda haka za su fāɗi a cikin masu fāɗuwa: a lokacin ziyararsu za a kifar da su, in ji Ubangiji. Irmiya 8:8–12.

As with ancient Israel, so with modern Israel, they are both destroyed, for they knew not the time of their visitation. The time of God’s visitation for Laodicean Adventism began on September 11, 2001, and concludes at the soon coming Sunday law.

Kamar yadda ya kasance da Isra’ila ta dā, haka yake da Isra’ila ta zamani; dukansu an hallaka su, gama ba su san lokacin ziyarar da aka yi musu ba. Lokacin ziyarar Allah ga Adventism na Laodiceya ya fara ne a ranar 11 ga Satumba, 2001, kuma zai ƙare a dokar Lahadi mai zuwa nan ba da daɗewa ba.

> And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Luke 19:41–44.

> Da ya zo kusa, sai ya ga birnin, ya yi kuka a kansa, yana cewa, Da ka sani, kai ma, aƙalla a wannan ranarka, abubuwan da suke na salamarka! amma yanzu an ɓoye su daga idanunka. Gama kwanaki za su zo a kanka, da maƙiyanka za su yi maka katanga kewaye, su kewaye ka gaba ɗaya, su tsare ka ta kowane gefe, kuma za su tumɓuke ka har ƙasa, kai da ’ya’yanka da suke cikinka; ba za su bar dutse ɗaya a bisa wani a cikinka ba; domin ba ka san lokacin ziyararka ba. Luka 19:41–44.

At the time of God’s visitation the wise and foolish are forever separated.

A lokacin ziyarar Allah, masu hikima da marasa hikima suna rabuwa har abada.

> “We know that unconsecrated Seventh-day Adventists, who have a knowledge of the truth, but who have linked themselves with worldlings will depart entirely from the faith, giving heed to seducing spirits. The enemy will gladly hold out inducements to them, to lead them to carry on a warfare against the people of God. But those who are true and steadfast will have a strong and powerful defense in God.” Manuscript Releases, volume 7, 186.

> “Mun sani cewa ’yan Adventist na Rana ta Bakwai marasa tsarkakewa, waɗanda suke da sanin gaskiya, amma kuma suka haɗa kansu da mutanen duniya, za su kauce gaba ɗaya daga bangaskiya, suna sauraron ruhohi masu ruɗarwa. Maƙiyi zai yi farin cikin miƙa musu abubuwan jan hankali, domin ya kai su ga yin yaƙi da mutanen Allah. Amma waɗanda suke na gaskiya kuma masu tsayuwa daram za su sami kariya mai ƙarfi da iko a cikin Allah.” Manuscript Releases, juzu’i na 7, 186.

Their time of visitation began on September 11, 2001, as typified by the time of visitation upon the Protestant churches on August 11, 1840, and as the time of visitation had begun for ancient Israel when the Holy Spirit descended at the baptism of Christ.

Lokacin ziyararsu ya fara ne a ranar 11 ga Satumba, 2001, kamar yadda aka misalta shi da lokacin ziyara a kan majami’un Furotesta a ranar 11 ga Agusta, 1840, kuma kamar yadda lokacin ziyara ya riga ya fara ga Isra’ila ta dā sa’ad da Ruhu Mai Tsarki ya sauko a baftismar Almasihu.

The executive judgment begins when the United States fills the cup of its probationary time at the soon coming Sunday law, which is also when the Laodicean Adventist church has filled their cup. Judgment begins with the house of God, and the cup of probationary time for both corrupted horns of the United States. The corrupted horn of Protestantism that has previously been represented by the Laodicean Adventist church then ceases, and the Philadelphian movement of the third angel is then the true horn of Protestantism, and spiritual Jerusalem that is lifted up as an ensign. At that point Jerusalem changes from the church militant into the church triumphant.

Hukuncin aiwatarwa yana farawa ne sa’ad da Amurka ta cika kofin lokacinta na jarrabawa a dokar Lahadi mai zuwa nan ba da daɗewa ba, wanda kuma shi ne lokacin da cocin Adventist ta Laodikiya ta cika kofinta. Hukunci yana farawa da gidan Allah, da kuma kofin lokacin jarrabawa ga ƙahonin biyu gurɓatattu na Amurka. Gurɓataccen ƙahon Furotesta, wanda a da cocin Adventist ta Laodikiya ta wakilta, sai ya daina, sannan motsin Filadelfiya na mala’ika na uku ya zama ƙaho na gaskiya na Furotesta, da Urushalima ta ruhaniya wadda aka ɗaga a matsayin tuta. A wannan lokaci Urushalima tana sauyawa daga coci mai yaƙi zuwa coci mai nasara.

The executive judgment begins, with the time of God’s destructive judgments, which is also a time of mercy for God’s other flock that is still in Babylon. It begins when the time of God’s visitation upon Laodicean Adventism ends. The executive judgment progresses to the Seven Last Plagues where the judgments are no longer mixed with mercy, and then Jesus returns.

Shari’ar zartarwa ta fara, tare da lokacin hukuncin hallakarwa na Allah, wanda kuma lokaci ne na jinƙai ga sauran garken Allah da har yanzu suke cikin Babila. Tana farawa ne sa’ad da lokacin ziyarar Allah a kan Adventism na Laodicea ya ƙare. Shari’ar zartarwa tana ci gaba zuwa ga Bala’o’i Bakwai na Ƙarshe, inda hukuncin ba ya ƙara gaurayu da jinƙai, sa’an nan kuma Yesu ya dawo.

When Jesus returns, the millennium (one thousand years), of Revelation chapter twenty, identifies that Satan is bound upon a desolated earth, alone with only the rebellious angels that participated in the attack against God.

Lokacin da Yesu ya dawo, mileniyom (shekara dubu ɗaya) na Wahayi sura ta ashirin ya nuna cewa an ɗaure Shaiɗan a kan wata duniya da aka lalatar, shi kaɗai tare da mala’ikun tawaye kaɗai waɗanda suka shiga cikin farmakin da aka yi wa Allah.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

> Sai na ga wani mala’ika yana saukowa daga sama, yana riƙe da mabuɗin rami marar ƙasa da kuma wata babbar sarƙa a hannunsa. Sai ya kama macijin nan, tsohon maciji, wato Iblis da Shaidan, ya ɗaure shi har shekara dubu, ya jefa shi cikin ramin marar ƙasa, ya kulle shi, ya sa masa hatimi, domin kada ya ƙara ruɗin al’ummai sai bayan cikar shekara dubun nan: bayan haka kuwa dole ne a sake shi na ɗan lokaci kaɗan. Ru’ya ta Yohanna 20:1–3.

During that thousand years the redeemed will perform an investigative judgment upon the lost who are still sleeping in their graves waiting for the conclusion of the individual judgments. The redeemed will consider the lives and circumstances of the lost, including Satan and his angels, in order to determine which deserves greater punishment at the end of the thousand years.

A cikin waɗancan shekaru dubu, fansattun za su gudanar da hukunci na bincike a kan ɓatattu waɗanda har yanzu suke barci a cikin kaburburansu suna jiran kammalawar hukunce-hukuncen kowanne ɗaya. Fansattun za su yi nazari a kan rayuwa da yanayin ɓatattun, har da Shaiɗan da mala’ikunsa, domin su tantance wanda ya fi cancanci hukunci mafi tsanani a ƙarshen shekaru dubu.

> And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:4.

> Sai na ga kursiyai, aka kuma zaunar da waɗansu a kansu, aka ba su iko na shari’a. Na kuma ga rayukan waɗanda aka fille wa kai saboda shaidar Yesu, da kuma saboda maganar Allah, waɗanda kuma ba su yi wa dabbar sujada ba, ko kuwa siffarta, ba su kuma karɓi alamarta a goshinsu ko a hannuwansu ba; sai suka rayu suka kuma yi mulki tare da Almasihu shekara dubu. Ru’ya ta Yohanna 20:4.

The millennium therefore contains an investigative judgment, that when finished brings the final executive judgment when the wicked dead are raised, and Satan who then has entire control over them convinces the wicked to attack Jerusalem which at the end of the thousand years comes down out of heaven. As the wicked mount their attack, fire comes down out of heaven and the final executive judgment is accomplished.

Saboda haka, shekaru dubu ɗin ya ƙunshi hukuncin bincike, wanda idan ya kammala yakan kawo hukuncin zartarwa na ƙarshe sa’ad da ake ta da matattun mugaye, kuma Shaiɗan wanda a sa’an nan yana da cikakken iko a kansu yakan rinjayi mugaye su kai hari ga Urushalima wadda a ƙarshen shekaru dubu take saukowa daga sama. Yayin da mugaye suke kai farmakinsu, wuta takan sauko daga sama, kuma hukuncin zartarwa na ƙarshe yakan cika.

> And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:7–9.

> Kuma sa’ad da shekaru dubu suka cika, za a saki Shaiɗan daga kurkukunsa, kuma zai fita yă ruɗi al’ummai waɗanda suke a kusurwoyi huɗu na duniya, Gog da Magog, domin yă tattara su tare domin yaƙi: yawansu kuwa kamar yashin teku yake. Sai suka hau a faɗin duniya, suka kewaye sansanin tsarkaka da kuma ƙaunatacciyar birnin; sai wuta ta sauko daga wurin Allah daga sama, ta cinye su. Ru’ya ta Yohanna 20:7–9.

Though the triple applications of Elijah and the messenger that prepares for the Messenger of the Covenant to suddenly come to His temple are closely related, a distinction of their work can be noted in that Elijah is primarily identifying the work of the messenger, and the movement associated with the message of the messenger, that is accomplished during the executive judgment that begins at the soon-coming Sunday law. The messenger that prepares the way for the Messenger of the Covenant primarily identifies a work that is accomplished during the investigative judgment. Laodicean Adventism does not know the time of their visitation, which represents a specific time period of judgment.

Ko da yake amfani sau uku na Iliya da kuma manzon da yake shirya wa Manzon Alkawari hanya domin ya zo Haikalinsa nan da nan suna da alaƙa ta kusa, ana iya lura da bambanci a aikinsu ta wajen cewa Iliya da farko yana bayyana aikin manzon, da kuma motsin da yake da alaƙa da saƙon manzon, wanda ake cika shi a lokacin shari’ar zartarwa wadda take farawa da dokar Lahadi mai zuwa nan ba da daɗewa ba. Manzon da yake shirya hanya domin Manzon Alkawari kuwa da farko yana bayyana wani aiki ne da ake cika shi a lokacin shari’ar bincike. Adventism ɗin Laodiceya bai san lokacin ziyararsu ba, wanda yake wakiltar takamaiman lokacin shari’a.

Neither do they understand the “present truth” message that is proclaimed during the time of their visitation. They were required to know both the judgment, and the message of those days. They were also required to know the messenger of that period of time. In their Laodicean blindness they oppose the message of the hour, deny the time of their visitation with a message of “peace and safety,” and are uncertain who the chosen messenger of that period is. This truth was clearly identified in the witness of the second Elijah, who was John the Baptist.

Haka kuma ba su fahimci saƙon “gaskiyar yanzu” da ake shelanta a lokacin ziyararsu ba. An bukaci su san duka hukunci, da kuma saƙon waɗannan kwanaki. An kuma bukaci su san manzon wannan zamani. Cikin makantarsu ta Laodikiya suna gāba da saƙon wannan sa’a, suna musun lokacin ziyararsu da saƙon “salama da kwanciyar hankali,” kuma ba su da tabbaci game da wanene zaɓaɓɓen manzon wannan zamani. An bayyana wannan gaskiya sarai cikin shaidar Iliya na biyu, wanda shi ne Yahaya Maibaftisma.

The Jews knew that prophecy identified a messenger to come, and Jesus directly taught that John was that messenger who was to come.

Yahudawa sun san cewa annabci ya bayyana wani manzo da zai zo, kuma Yesu ya koyar kai tsaye cewa Yahaya ne wannan manzon da zai zo.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Gama dukan annabawa da shari’a sun yi annabci har zuwa ga Yohanna. Kuma in kuna so ku karɓa, wannan shi ne Iliya, wanda zai zo. Mai kunne na ji, bari ya ji. Matiyu 11:13–15.

At the very conclusion of the period of their visitation (the time in the history of Christ that typifies the soon-coming Sunday law), as Christ hung upon the cross the Jews conjectured whether Elijah would then come to save Jesus. If they did not recognize the messenger that was to prepare for the Messenger of the Covenant, that was then confirming the covenant with His own blood, they could not recognize their Messiah. Laodicean Adventism in the last days is required to know their judgment, which is the time of their visitation. They are required to recognize the message of that period of time, and they are required to recognize the chosen messenger of that time. The rebellion of 1888, represented September 11, 2001, when the angel of Revelation chapter eighteen descended. The rebels of 1888, refused to acknowledge the chosen messengers of the history that was typifying the last days.

A ƙarshen ƙarshe na lokacin ziyararsu (wato lokacin a cikin tarihin Almasihu da yake zama misali na dokar Lahadi mai zuwa nan ba da daɗewa ba), sa’ad da Almasihu yake rataye a kan gicciye, Yahudawa suka yi zato ko Iliya zai zo a lokacin domin ya ceci Yesu. Idan ba su gane manzon da zai shirya hanya domin Manzon Alkawari ba, wanda a lokacin yake tabbatar da alkawarin da jininsa na kansa, ba za su iya gane Almasihunsu ba. Ana bukatar Adventism na Laodikiya a kwanaki na ƙarshe ya san shari’arsu, wadda ita ce lokacin ziyararsu. Ana bukatar su gane saƙon wannan lokacin, kuma ana bukatar su gane zaɓaɓɓen manzon wannan lokacin. Tawayen 1888 ya wakilta Satumba 11, 2001, sa’ad da mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas ya sauko. ’Yan tawayen 1888 sun ƙi amincewa da zaɓaɓɓun manzannin tarihin da yake zama misali na kwanaki na ƙarshe.

We will continue this study in the next article.

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

> For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, Edom, and Moab, and the children of Ammon, And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Jeremiah 25:15–33.

> Gama Ubangiji Allah na Isra’ila ya ce mini haka: Ka karɓi ƙoƙon inabin wannan hasala daga hannuna, ka kuma sa dukan al’ummai waɗanda nake aike ka zuwa gare su su sha daga cikinsa. Za su sha, su rude, su haukace, saboda takobin da zan aiko a tsakaninsu. Sa’an nan na karɓi ƙoƙon daga hannun Ubangiji, na sa dukan al’ummai waɗanda Ubangiji ya aike ni zuwa gare su suka sha: wato, Urushalima, da biranen Yahuza, da sarakunanta, da shugabanninta, domin a mai da su kufai, abin al’ajabi, abin tsokana, da la’ana; kamar yadda yake a wannan rana; Fir’auna sarkin Masar, da bayinsa, da shugabanninsa, da dukan mutanensa; da dukan gaurayayyun jama’a, da dukan sarakunan ƙasar Uz, da dukan sarakunan ƙasar Filistiyawa, da Ashkelon, da Azzah, da Ekron, da sauran Ashdod, Edom, da Mowab, da ’ya’yan Ammon, da dukan sarakunan Taya, da dukan sarakunan Sidon, da sarakunan tsibiran da suke ƙetaren teku, Dedan, da Tema, da Buz, da dukan waɗanda suke a sasanninta mafi nisa, da dukan sarakunan Arabiya, da dukan sarakunan gaurayayyun jama’ar da suke zaune a hamada, da dukan sarakunan Zimri, da dukan sarakunan Elam, da dukan sarakunan Mediya, da dukan sarakunan arewa, na kusa da na nesa, ɗaya tare da ɗan’uwansa, da dukan mulkokin duniya waɗanda suke bisa fuskar ƙasa: sarkin Sheshach kuwa zai sha bayansu. Saboda haka za ka ce musu, Ga abin da Ubangiji Mai Runduna, Allah na Isra’ila, ya ce: Ku sha, ku bugu, ku yi amai, ku faɗi, kada kuma ku ƙara tashi, saboda takobin da zan aiko a tsakaninku. Kuma zai zama, idan suka ƙi karɓar ƙoƙon daga hannunka su sha, sai ka ce musu, Ga abin da Ubangiji Mai Runduna ya ce: Lalle ne za ku sha. Gama, ga shi, na fara kawo masifa a kan birnin da ake kira da sunana, ku kuwa za a bar ku ba tare da hukunci ba ne? Ba za a bar ku ba tare da hukunci ba: gama zan kira takobi a kan dukan mazaunan duniya, in ji Ubangiji Mai Runduna. Saboda haka ka yi annabci a kansu da dukan waɗannan kalmomi, ka ce musu, Ubangiji zai yi ruri daga sama, daga mazauninsa mai tsarki kuma zai furta muryarsa; zai yi ruri da ƙarfi a kan mazauninsa; zai ɗaga tsalleliya kamar masu tattake inabi, a kan dukan mazaunan duniya. Amo zai kai har iyakar duniya; gama Ubangiji yana da gardama da al’ummai, zai yi shari’a da dukan ’yan adam; zai ba da mugaye ga takobi, in ji Ubangiji. Ga abin da Ubangiji Mai Runduna ya ce, Duba, masifa za ta fita daga al’umma zuwa al’umma, kuma za a tashe wata babbar guguwa daga iyakokin duniya. Kuma waɗanda Ubangiji ya kashe a wannan rana za su kasance daga wannan ƙarshen duniya har zuwa wancan ƙarshen duniya: ba za a yi makokinsu ba, ba kuwa za a tattara su ba, ko a binne su ba; za su zama taki a bisan ƙasa. Irmiya 25:15–33.

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