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# The Hour of God's Judgment is Come - Number One

Sa’ar Hukuncin Allah Ta Zo — Lamba Ɗaya

The Judgment of the Living and the Prophetic Significance of 9/11

Shari’ar Hukunci na Masu Rai da Muhimmancin Annabci na 9/11

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Tsawon wani lokaci mai tsawo, a gaskiya tun nan da nan bayan 9/11, mun kasance muna koyarwa a kai a kai cewa shari’ar rayayyu ta fara ne a 9/11. Mun fahimci wannan gaskiya daga tarin shaidu na Littafi Mai Tsarki, waɗanda suka tabbatar da ita daga kusurwoyi mabambanta gaba ɗaya. Tun daga Yuli 2023, mun fahimci har ma da ƙarin cikakkun bayanai game da shari’ar rayayyu, wadda ta fara a 9/11, fiye da cikakkun bayanan da aka gano jim kaɗan bayan 9/11. Me ya sa shari’ar rayayyu ta fara a 9/11? Mene ne shari’ar rayayyu ta Littafi Mai Tsarki?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

A cikin sura ta farko ta littafin Ru’ya ta Yohanna, babbar siffar da aka bayyana game da Almasihu ita ce, Shi ne Alfa da Omega, Farko da Ƙarshe, Na Farko kuma Na Ƙarshe. Ya ba da misali na wannan ainihin sifar halinsa sa’ad da Ya umurci Yohanna ya rubuta abubuwan da suke, kuma da yin haka Yohanna zai kuma rubuta abubuwan da za su zo. Yesu kullum yana nuna ƙarshe ta wurin farkon. Wannan shi ne ainihin wanene Shi.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Littafi Mai Tsarki ya bayyana Yesu a matsayin Kalma. Littafi na farko a cikin Littafi Mai Tsarki, Farawa, yana nufin “farko.” Littafi na ƙarshe na Littafi Mai Tsarki shi ne littafin Ru’ya ta Yohanna, kuma gaskiyoyin da aka fara gabatarwa a cikin littafin Farawa ana tattauna su a cikin littafin Ru’ya ta Yohanna. Farawa shi ne Alfa, Ru’ya ta Yohanna kuma ita ce Omega, kuma tare su ne Kalma, Kalma kuwa ita ce Yesu, wanda shi ne Alfa da Omega. Sa hannun Allah, ko kuma sunansa, a rubuce yake a cikin kowane sashe na annabcin Littafi Mai Tsarki. Wannan sa hannu yana tabbatar da cewa hasken da ke cikin wannan sashe gaskiya ne.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Idan fassarar wani ɓangare na annabci ba ta ɗauke da sa hannun Allah ba, wato sunansa, wato halinsa; to, fassarar ba daidai ba ce. Akwai wasu gwaje-gwaje kuma da ya kamata a aiwatar yayin fassara Kalmar annabcin Allah, amma duk irin gwajin da mutum zai yi amfani da shi, dole ne a ayyana gwajin a cikin Kalmar Allah. Idan babu gwaje-gwajen da mutum ya ƙirƙira, za a sami ƙananan fassarorin da mutum ya ƙirƙira. To, me ya sa? Kuma me? Shin hukuncin Littafi Mai Tsarki a kan masu rai, wanda ya fara a 9/11 ne?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Lokacin da Almasihu ya gabatar da kansa a cikin littafin Wahayin Yahaya, ya bayyana kansa a matsayin mafari da makoma, kuma ya yi amfani da annabi Yahaya don ya kwatanta abin da wannan siffa ta halinsa take wakilta. Ya bayyana saƙon dukan littafin a matsayin wahayi game da kansa. Ya umurci Yahaya ya rubuta abin da yake akwai a lokacin a cikin duniyar Yahaya, kuma ta yin haka Yahaya zai kasance yana rubuta abin da zai kasance a ƙarshen duniya. Yahaya yana ɗaya daga cikin shugabanni goma sha biyu a farkon cocin Kirista, sabili da haka Yahaya yana kwatanta ƙarshen cocin Kirista, wadda aka wakilta da dubu ɗari da arba’in da huɗu da kuma babban taro a cikin Wahayin Yahaya sura ta bakwai.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Hankalin Littafi Mai Tsarki shi ne wannan: Yesu shi ne Kalma, wadda ta wurinta aka halicci dukan abubuwa, Kalmar da tun fil’azal take tare da Ubansa, kuma shi ma shi ne Littafi Mai Tsarki, gama shi ne Maganar Allah. Sifa ta farko ta halin Almasihu da aka gabatar a cikin saƙo na ƙarshe na Maganar Allah ita ce, yana bayyana ƙarshen wani abu tare da farkon wannan abu ɗin. Idan ba a yi amfani da wannan gaskiya game da halin Allah a cikin nazarin Littafi Mai Tsarki na mutum ba, ba za su iya sanin da gaske abin da hukuncin masu rai yake ba, da dalilin da ya sa ya fara a 9/11, kuma mafi muhimmanci, dalilin da ya sa ya kusa ƙarewa.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

A matsayin misali na ƙa’idar Alfa da Omega, Isra’ila ta dā tana wakiltar Isra’ila ta zamani ta hanyar siffanta ta, wannan kuwa gaskiya ce ta annabci wadda kuma za a iya bayyana ta da cewa Isra’ila ta zahiri tana wakiltar Isra’ila ta ruhaniya. Duk yadda za a bayyana shi, duka tsohuwar Isra’ila ta zahiri da Isra’ila ta ruhaniya ta zamani suna da tarihin farawa da kuma tarihin ƙarshe. Uku daga cikin waɗannan tarihohi huɗu suna cikin baya, kuma yanzu muna cikin tarihi na huɗu kuma na ƙarshe.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Tarihohi uku na dā suna wakiltar shaidu uku na tsara ta ƙarshe a tarihin duniya. Waɗannan tarihohi uku na dā suna bayyana wace tsara ce ake wakilta a matsayin dubu ɗari da arba'in da huɗu a cikin littafin Ru’ya ta Yohanna. Akwai kuma wasu layukan tarihi na annabci da suke magana game da dubu ɗari da arba'in da huɗu, amma adadin dubu ɗari da arba'in da huɗu yana ƙunshe da alamar annabci cewa dubu ɗari da arba'in da huɗu su ne waɗanda ake wakilta a annabce ta wurin ninka ƙabilu goma sha biyu na tsohon Isra’ila na zahiri da almajirai goma sha biyu na Isra’ila na ruhaniya na zamani.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

A matsayin wani misali na Alfa da Omega, mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu suna wakiltar tarihin farko da na ƙarshe. Ƙungiyar Millerite tana wakiltar tarihin farko na mala’ikun uku, kuma motsin dubu ɗari da arba’in da huɗu yana wakiltar tarihin a ƙarshen saƙon mala’ika na uku. Motsin alfa ya shelanta buɗewar shari’ar bincike a ranar 22 ga Oktoba, 1844. Motsin omega ya shelanta buɗewar shari’ar masu rai, yana nuna farkonta a matsayin 9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Misali na uku na Alfa da Omega, wanda wahayi ke iya tabbatarwa cikin sauƙi, shi ne cewa a farkon al’amari, a cikin motsin Alfa na Milleriyawa, an cika misalin nan na budurwai goma daidai gwargwadon kowace kalma. ’Yar’uwa White ta fayyace tarihin Milleriyawa a cikin littafin, The Great Controversy, a mahallin cikar wannan misali a wancan lokaci. Ta koyar cewa motsin omega na dubu ɗari da arba’in da huɗu shi ma zai cika misalin nan na budurwai goma daidai gwargwadon kowace kalma. Gajerun shaidu uku na Almasihu masu bayyana ƙarshen da farko.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

A farkon zamanin Isra’ila ta dā, Ubangiji ya shiga alkawari tare da Ibraniyawa kamar yadda jinin da aka shafa a kan ƙyamaren ƙofofi ya wakilta, wanda, ba shakka, shi ne farkon ambaton Kiran Tsakar Dare a cikin Maganar Allah. Baftisma alama ce ta dangantakar alkawari da Almasihu, kuma Bulus yana koya mana cewa dukan Ibraniyawan da suka fita daga Masar an yi musu baftisma “cikin girgije” da kuma cikin “Bahar Maliya.” Da zarar sun haye teku, aka ba su manna, wanda, a tsakanin sauran ma’anoni, alama ce ta Asabar ta rana ta bakwai a cikin mahallin kasancewarta gwaji.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“manna” yana wakiltar jarabawarsu ta farko, kuma sa’ad da suka fāɗi a jarabawarsu ta goma kuma ta ƙarshe lokacin da suka ƙi saƙon Joshua da Caleb, sai Ubangiji ya ƙi su a matsayin jama’arsa ta alkawari, ya kuma shiga alkawari da Joshua da Caleb. Sa’ad da a ƙarshe suka shiga Ƙasar Alƙawari, ba a yi aikin kaciya ga waɗannan maza da aka haifa a cikin waɗannan shekaru arba’in ba, domin an dakatar da wannan ibada a lokacin tawaye na Kadesh, aka kuma sake kafa ta a Kadesh kafin shigar tasu. Wannan alama ce ta Alpha da Omega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Shekaru arba’in na yawo a jejin sun fara ne da tawaye ga saƙon Joshua da Caleb, kuma sun ƙare da tawayen Musa na dukan Dutsen, ta haka kuwa ya ɓata wakilcin halin Allah da aikinsa. Farkon Isra’ila ta dā ya kwatanta ƙarshen Isra’ila ta dā.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

A ƙarshen Isra’ila ta dā, Yesu a matsayin “Manzon Alkawari” a cikin Malachi sura ta uku, ya zo domin ya tabbatar da “alkawarin” tare da mutane da yawa har mako guda, cikin cikar Daniel sura ta tara. A matsayin Manzon Alkawari, Almasihu ya shiga alkawari da ikilisiyar Kirista a cikin ainihin tarihin da a cikinsa ya ratsa tsoffin mutanen alkawari. A farkon Isra’ila ta dā a matsayin mutanen alkawarin Allah, Ubangiji ya ratsa wani tsohon mutanen alkawari ya kuma shiga alkawari da sabon zaɓaɓɓen al’umma. Haka nan ne dai ya yi a ƙarshen Isra’ila ta dā.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Alamar alkawari ita ce aure, kuma daga haihuwar Almasihu har zuwa hallakar Urushalima a shekara ta 70 AD, annabci yana gabatar da cigaba na sakin Allah daga tsohuwar Isra’ila ta zahiri. To, yaushe ne sakin ainihin ya fara aiki, a haihuwarsa, a mutuwarsa, a jifan Istifanas da duwatsu, ko kuwa a hallakar Urushalima?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> “A halin nan kuma, masu sujada daga kowace al’umma suna neman haikalin da aka keɓe domin bautar Allah. Yana kyalli da zinariya da duwatsu masu daraja, ya kasance abin gani na kyakkyawa da ɗaukaka. Amma ba a ƙara samun Jehobah a cikin wannan fada na ƙayatarwa ba. Isra’ila a matsayin al’umma ta raba kanta da Allah. Sa’ad da Almasihu, kusa da ƙarshen hidimarsa ta duniya, ya dubi cikin haikalin a karo na ƙarshe, ya ce, ‘Ga shi, an bar muku gidanku kufai.’ Matiyu 23:38. Har zuwa wannan lokaci ya kan kira haikalin gidan Ubansa ne; amma da Ɗan Allah ya fice daga cikin waɗannan ganuwowi, an janye kasancewar Allah har abada daga haikalin da aka gina domin ɗaukakarsa.” Ayyukan Manzanni, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

A washegari bayan Shigar Cikin Nasara, Almasihu ya shelanta cewa gidan Bayahude kufai ne, kuma aka kammala sakin. Saboda haka, an kammala sakin sa’ad da rana ta fāɗi a ranar Shigar Cikin Nasara.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> “Urushalima ta kasance ɗiyar kulawarsa, kuma kamar yadda uba mai tausayi yake makoki saboda ɗa mai tawaye, haka Yesu ya yi kuka saboda ƙaunatacciyar birnin. Yaya zan yi in yashe ki? Yaya zan iya ganin an miƙa ki ga hallaka? Dole ne in ƙyale ki ki tafi ki cika ƙoƙon zunubanki? Rai guda yana da irin wannan daraja har, idan aka kwatanta da shi, duniya-duniyoyi sukan nutse cikin rashin muhimmanci; amma a nan ga al’umma gaba ɗaya ce za ta lalace. Sa’ad da rana mai gaggawar fāɗuwa a yamma za ta ɓace daga gani a sararin sama, ranar alherin Urushalima za ta ƙare. Yayin da jerin gwanon ya tsaya a kan gangaren Dutsen Zaitun, ba a yi wa Urushalima latti sosai ba tukuna ta tuba. A wannan lokaci mala’ikar jinƙai tana naɗe fikafikanta domin ta sauko daga kursiyin zinariya ta ba wa adalci da hukunci mai zuwa da sauri wuri. Amma babban zuciyar ƙaunar Almasihu har yanzu tana roƙo domin Urushalima, wadda ta rena jinƙansa, ta yi watsi da gargadinsa, kuma tana dab da jika hannayenta cikin jininsa. Da Urushalima za ta tuba kawai, ba a yi latti sosai ba tukuna. Yayin da haskoki na ƙarshe na ranar da take fāɗuwa suke jinkiri a kan haikali, hasumiya, da kololuwa, ashe wani mala’ika nagari ba zai jagorance ta zuwa ga ƙaunar Mai Ceto ba, ya kuma kau da hallakarta? Kyakkyawar birni amma marar tsarki, wadda ta jejjefe annabawa, wadda ta ƙi Ɗan Allah, wadda kuma ta ɗaure kanta da rashin tuba cikin sarƙoƙin bautar bauta,—ranar jinƙanta ta kusan ƙarewa!”

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> “Har yanzu kuma Ruhun Allah yana magana ga Urushalima. Kafin ranar ta ƙare, an sake ba da wata shaida game da Almasihu. Muryar shaidanci ta ɗaukaka, tana amsa kiran da ya fito daga wani annabcin zamanin da. Idan Urushalima za ta ji wannan kira, idan za ta karɓi Mai Ceto wanda yake shiga ƙofofinta, har yanzu tana iya samun ceto.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> “Rahotanni sun isa ga shugabanni a Urushalima cewa Yesu yana kusatowa birnin tare da babban taron jama'a. Amma ba su da maraba ga Ɗan Allah. Cikin tsoro suka fita domin su tarye Shi, suna sa ran tarwatsa taron. Sa’ad da jerin gwanon yake shirin gangarowa daga Dutsen Zaitun, shugabannin suka tare shi. Suka tambayi dalilin wannan farin ciki mai hayaniya. Yayin da suke tambaya, ‘Wane ne wannan?’ almajiran, cike da ruhun wahayi, suka amsa wannan tambaya. Cikin magana mai armashi suka maimaita annabce-annabcen da suka shafi Almasihu:”

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> “Adamu zai gaya maka, Zuriyar matar ce za ta murƙushe kan maciji.”

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> “Ka tambayi Ibrahim, zai gaya maka, Shi ne ‘Malkisadik Sarkin Salim,’ Sarkin Salama. Farawa 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> “Yaƙub zai gaya maka, Shi ne Shilo na kabilar Yahuza.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> Ishaya zai faɗa maka, “Imanuwel,” “Mai Al’ajabi, Mai Ba da Shawara, Allah Mai Iko, Uba Madawwami, Yariman Salama.” Ishaya 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> “Yeremiya zai gaya maka, Reshen Dawuda, ‘Ubangiji Shi ne Adalcinmu.’” Yeremiya 23:6.

> “Daniel will tell you, He is the Messiah.

> “Daniyel zai gaya muku, Shi ne Almasihu.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> “Yusha’u zai gaya maka, Shi ne ‘Ubangiji Allah Maɗaukakin Runduna; Ubangiji shi ne abin tunawarsa.’ Yusha’u 12:5.

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> “Yahaya Mai Baftisma zai gaya maka, Shi ne ‘Ɗan Ragon Allah, wanda yake ɗauke zunubin duniya.’ Yahaya 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> “Babban Jehobah ya yi shela daga kursiyinsa, ‘Wannan ne Ɗana ƙaunatacce.’ Matiyu 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> “Mu, almajiransa, muna shelanta, Wannan shi ne Yesu, Almasihu, Sarkin rai, Mai-ceton duniya.”

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> “Kuma shugaban ikon duhu ya yarda da Shi, yana cewa, ‘Na san Kai wane ne, Mai Tsarkin Allah.’ Markus 1:24.” The Desire of Ages, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Tarihin Shigar Almasihu cikin Nasara ya kasance wata alama ta tarihin Kukan Tsakar Dare a zamanin Millerite. Nassin daga Sister White ya nuna cewa sa’ad da shigar ta fara, mutane suka zo ƙarƙashin wahayi na Ruhu Mai Tsarki, sa’an nan kuma Almasihu ya tsaya ya yi kuka a kan Urushalima. Bayan haka kuma Ya ci gaba da shigar, sannan shugabannin Yahudawa suka fuskance Shi. Ina so in ware wasu siffofi na wannan labari domin in gano alamomin hanya da ake maimaitawa a tarihin Millerites. Amma da fari ina so in yi wani bayani game da farkon da kuma ƙarshen. Abin da muka faɗa yanzu daga Sister White yana wakiltar ƙarshen wani babi, kuma farkon babi na gaba yana cewa kamar haka.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> Shigar Almasihu cikin Urushalima a cikin nasara ya kasance hange mai dusashe na zuwansa cikin gizagizai na sama da iko da ɗaukaka, a tsakiyar nasarar mala’iku da farin cikin tsarkaka. A sa’an nan ne za a cika kalmomin Almasihu ga firistoci da Farisiyawa cewa: “Ba za ku ƙara ganina ba daga yanzu sai kun ce, Albarka tā tabbata ga Mai zuwa cikin sunan Ubangiji.” Matiyu 23:39. A cikin hangen annabci an nuna wa Zakariya wannan ranar nasara ta ƙarshe; ya kuma ga hukuncin waɗanda a zuwansa na fari suka ƙi Almasihu: “Za su duba gare ni wanda suka soka, kuma za su yi makoki dominsa, kamar yadda mutum yake yin makoki saboda ɗansa tilo, kuma za su kasance cikin baƙin ciki dominsa, kamar wanda yake cikin baƙin ciki saboda ɗan farinsa.” Zakariya 12:10. Almasihu ya hango wannan al’amari sa’ad da ya dubi birnin ya kuma yi kuka a kansa. A cikin halakar Urushalima ta wannan zamani ya ga hallaka ta ƙarshe ta mutanen nan waɗanda suke da laifin zubar da jinin ofan Allah.

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> “Almajiran sun ga ƙiyayyar Yahudawa ga Almasihu, amma har yanzu ba su ga inda za ta kai ba. Har yanzu ba su fahimci ainihin yanayin Isra’ila ba, kuma ba su gane hukuncin ramuwa da zai sauko a kan Urushalima ba. Wannan ne Almasihu ya bayyana musu ta wurin wani darasi mai muhimmanci na gani.”

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> “Roƙo na ƙarshe ga Urushalima ya zama a banza. Firistoci da shugabanni sun ji muryar annabci ta zamanin da ta sake amsawa daga bakin taron jama'a, a matsayin amsa ga tambayar nan, ‘Wane ne wannan?’ amma ba su karɓe ta a matsayin muryar wahayi ba. Cikin fushi da mamaki suka yi ƙoƙarin shiru da jama'a. A cikin taron kuwa akwai hafsoshin Romawa, kuma garesu ne maƙiyansa suka kai ƙarar Yesu a matsayin jagoran tawaye. Suka bayyana cewa yana gab da karɓar ikon haikali, ya kuma yi mulki a matsayin sarki a Urushalima.” The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Muhimmin abin da ban so in rasa shi ba shi ne, shigar Almasihu cikin Urushalima cikin nasara ba wai tana misalta Kukan Tsakar Dare na tarihin Milleriyawa kaɗai ba ne, amma har ma da ƙarshen duniya. Tana da alaƙa da dawowar Almasihu a farkon shekaru dubu na sura ta ashirin ta Ru’ya ta Yohanna, haka kuma da dawowarsa tare da Sabuwar Urushalima a ƙarshen shekaru dubu. Haka kuma tana da alaƙa da mutuwar mugaye a zuwansa na biyu, da kuma hukuncinsu na ƙarshe a ƙarshen shekaru dubu. Farkon sakin layi na ƙarshe yana cewa, “Roƙo na ƙarshe ga Urushalima ya kasance a banza. Firistoci da masu mulki sun ji muryar annabci ta zamanin da ta sake amo ta bakin taron jama’a, a cikin amsa ga tambayar, ‘Wane ne wannan?’ amma ba su karɓe ta a matsayin muryar Wahayi ba.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Roƙo na ƙarshe ya tafi a banza, kuma an wakilci wannan roƙo a matsayin “muryar annabci ta dā.” Tarongin mutane a zamanin Kristi sun ƙi roƙonsu na ƙarshe, gama sun ƙi shawarar Irmiya ta komawa ga tsofaffin hanyoyi. Haka kuma sun ƙi tsarin koyarwa na layi bisa layi, domin almajiran sun amsa tambayar nan, “Wane ne wannan,” ta wajen haɗa shaidu da dama wuri guda, layi bisa layi, kaɗan daga nan kaɗan kuma daga can.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Sa’ad da Almasihu ya fara shigarwa Urushalima, sai ya tsaya a hanya. Wannan ya fara ne da cikar annabci yayinda almajiran suka samo jakin domin Almasihu ya hau. Bai taɓa hawa dabba ba, dabbar kuma ba a taɓa hawa ta ba. Wannan ma’ana tana nuna mu’ujiza, gama wace dabba ce za ta yarda da mahayi a karo na farko, kuma wa ya san yadda za a sarrafa hawan jaki wanda bai taɓa yin haka a dā ba. Wannan ya yi kama da lokacin da Filistiyawa suka ɗora hadaya a kan keken, tare da Akwatin Alkawari, suka kuma haƙa shanu biyu waɗanda duka biyun suna shayar da ’ya’yansu, waɗanda kuma ba su taɓa jan keke ba a dā, nan da nan suka bar ’ya’yan suka fara tafiyar mayar da Akwatin Alkawari ga Ibraniyawa. Akwatin Alkawarin yana kan hanyarsa zuwa Urushalima, kuma sa’ad da Dawuda ya kawo shi Urushalima a ƙarshe, ya kasance siffanta shigar Almasihu ta nasara.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Da zarar Almasihu ya hau kan jakin, sai mutane suka fara shimfiɗa tufafinsu a hanya, suna yanke rassan dabino, kuma ihunsu suka ɗaga suna cewa, “Hosanna ga Ɗan Dawuda: Mai albarka ne wanda yake zuwa cikin sunan Ubangiji! Hosanna a can mafi ɗaukaka.” (Matthew 21:9) Shugabannin suka yi tsayayya, suka kuma nemi Yesu ya tsawatar wa taron su yi shiru. Suka ci gaba da tafiya, Yesu kuwa ya tsaya ya yi kuka saboda ɓataccen ’yan Adam, wanda Urushalima take wakilta. Sa’an nan jerin gwanon ya ci gaba, shugabannin kuwa suka sāke tsoma baki, suna nacewa su san ko wanene Yesu. Sai almajiran suka amsa da shaidar annabawa, layi bisa layi.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Tarihin da muke dubawa yanzu ya sami gabatarwa ta wurin tashin Li’azaru daga matattu, wanda yake nuna babban baƙin ciki na farko a cikin layin annabci da aka misalta cikin almarar budurwai goma, da kuma ta wurin Uzza ya taɓa Akwatin Alkawari, a cikin layin shigowar Dauda cikin Urushalima cikin nasara. Wannan baƙin ciki na farko yana da alaƙa da wani lokaci na jinkiri, kuma Almasihu ya yi jinkiri sa’ad da ya fara jin cewa Li’azaru ba shi da lafiya, kamar yadda Dauda ma ya yi jinkiri ta wurin barin Akwatin a wurin da Uzza ya mutu har sai da daga baya ya komo ya ɗauke ta. Li’azaru ya mutu, kuma daga baya aka tashe shi daga matattu. Li’azaru ne kuma wanda daga baya ya ja jaki da Yesu ya hau zuwa Urushalima.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

A tarihin Millerite, mala’ika na biyu ya iso a ranar 19 ga Afrilu, 1844, a farkon babban cizon rai, wanda ya nuna farkon lokacin jinkiri. Bayan haka Samuel Snow ya fara bunƙasa saƙon Kukar Tsakar Dare a hankali, mataki-mataki. Ci gaban wannan saƙo a hankali ana wakilta shi ta wajen shigar Almasihu cikin Urushalima. Haka kuma ci gaban aikin Snow ana wakilta shi a cikin tafiye-tafiyen Akwatin Alkawari, daga wurin Filistiyawa, zuwa keken ɗauka, zuwa ga Uzza, kuma a ƙarshe zuwa cikin Urushalima.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Shigarwar tana da shelar farko ta jama’a lokacin da shugabanni suka gaya wa Kristi ya yi wa taron shiru, sai kuma Kristi ya yi kuka, sannan kuma shelar almajiran lokacin da shugabanni masu taurin kai suka tambaya ko wanene Kristi. Bayyanar wahayi a cikin jama’a wadda ta haifar da amsar farko daga shugabanni masu taurin kai ta maimaitu ta wurin almajiran sa’ad da suka fito da “layi bisa layi” tarin shaidun annabci masu yawa daga zamanin dā. Da rana ta fāɗi a wannan rana, an sake auren Isra’ila ta dā daga Allah.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

A cikin wannan tarihin an sanar da mu cewa almajiran ba su “fahimci hukuncin da zai sauko a kan Urushalima” ba. An bayyana wa almajiran “hukuncin” da zai “sauko a kan Urushalima” ta wurin “wani babban darasi mai ma’ana da aka nuna ta abu.” Wannan babban darasi mai ma’ana shi ne la’antar itacen ɓaure. Hallakar Urushalima, wadda almajiran ba su riga sun fahimta ba, an misalta ta ta wurin la’antar itacen ɓaure, haka kuma da misalin da Almasihu ya riga ya koyar a kan itacen ɓaure.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> “Gargaɗin na dukan zamani ne. Aikin Kristi na la’antar itacen da ikonSa ne da kansa ya halitta ya tsaya a matsayin gargaɗi ga dukan ikkilisiyoyi da kuma ga dukan Kiristoci. Babu wanda zai iya rayuwa bisa ga dokar Allah ba tare da yi wa waɗansu hidima ba. Amma da yawa akwai waɗanda ba sa nuna rayuwar Kristi mai cike da jinƙai da rashin son kai a aikace. Waɗansu da suke ɗaukan kansu a matsayin fitattun Kiristoci ba su fahimci abin da ya ƙunshi yi wa Allah hidima ba. Suna shirya kuma suna nazari ne domin su faranta wa kansu rai. Suna aikatawa ne kawai da la’akari da kansu. Lokaci yana da amfani a gare su ne kawai gwargwadon yadda za su tattara wa kansu. A cikin dukan al’amuran rayuwa wannan ne manufarsu. Ba domin waɗansu ba, sai dai domin kansu suke yin hidima. Allah ya halicce su domin su rayu a cikin duniyar da dole ne a yi hidima ta rashin son kai. Ya nufe su da su taimaki ’yan’uwansu mutane ta kowace hanya mai yiwuwa. Amma son kai ya yi girma ƙwarai a gare su har ba sa iya ganin kome dabam. Ba su mu’amala da ’yan Adam. Waɗanda suke rayuwa ta haka domin kansu suna kama da itacen ɓaure, wanda ya nuna kowane irin ikirari amma bai ba da ’ya’ya ba. Suna kiyaye siffofin ibada, amma ba tare da tuba ko bangaskiya ba. A cikin furci suna girmama dokar Allah, amma biyayya babu. Suna faɗi, amma ba sa yi. A cikin hukuncin da aka furta a kan itacen ɓaure, Kristi ya nuna yadda wannan ikirari na banza yake abin ƙyama a idanunSa. Ya bayyana cewa bayyanannen mai zunubi ya fi ƙarancin laifi fiye da wanda yake ikirarin bauta wa Allah, amma ba ya haifar da ’ya’yan da za su zama ɗaukakarSa.”

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> “Misalin itacen ɓaure, wanda aka faɗa kafin ziyarar Almasihu zuwa Urushalima, yana da alaƙa kai tsaye da darasin da Ya koyar ta wajen la’antar itacen da ba ya ba da ’ya’ya.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Bayan ƙarshen arangamar da ya yi da shugabannin, Yesu ya ja gefe domin ya yi addu’a cikin dukan dare; sa’an nan da safe, yayin da yake wucewa kusa da itacen ɓaure, sai ya la’ance shi.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> “Ba lokacin ’ya’yan ɓaure da suka nuna sosai ba ne, sai dai a wasu wurare na musamman; kuma a tuddan da ke kewaye da Urushalima za a iya faɗi da gaske cewa, ‘Lokacin ɓaure bai riga ya yi ba.’ Amma a cikin gonar itatuwan da Yesu ya zo, wata bishiya ɗaya ta bayyana kamar ta riga dukan sauran. Tuni ta rufe da ganye. Dabi’ar itacen ɓaure ce cewa kafin ganyen su buɗe, ’ya’yan da suke girma sukan bayyana. Saboda haka wannan bishiyar da take cike da ganye ta ba da alƙawarin ’ya’yan da suka bunƙasa sosai. Amma kamanninta yaudara ce. Da ya bincika rassanta, daga mafi ƙasƙancin reshe har zuwa mafi saman ɗanyen reshe, Yesu ya tarar da ‘ba kome sai ganye.’ Ta kasance dunkulalliyar ganye mai nuna kai ne kawai, ba kome ba face haka.”

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> Almasihu ya furta a kanta la’ana mai busarwa. Ya ce, “Kada kowa ya ƙara cin ’ya’ya daga gare ki har abada.” Washegari da safe, sa’ad da Mai-Ceto da almajiransa suke sāke kan hanyarsu zuwa cikin birni, rassan da suka bushe da ganyaye masu laɓewa suka jawo hankalinsu. “Malam,” in ji Bitrus, “duba, itacen ɓaure da Ka la’anta ya bushe sarai.”

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> “Aikin Almasihu na la’antar itacen ɓaure ya ba almajirai mamaki ƙwarai. A ganinsu, ya zama kamar ba daidai da hanyoyinsa da ayyukansa ba. Sau da yawa sun ji yana shelanta cewa bai zo domin ya hukunta duniya ba, amma domin duniya ta sami ceto ta wurinsa. Sun tuna da kalmominsa cewa, ‘Ɗan mutum bai zo domin ya hallaka rayukan mutane ba, amma domin ya cece su.’ Luka 9:56. Ayyukansa masu banmamaki an yi su ne domin su maido, ba domin su hallaka ba. Almajirai sun san shi ne kawai a matsayin Mai-Maidowa, Mai-Warkarwa. Wannan aiki ya tsaya shi kaɗai. Menene manufarsa? suka tambaya.”

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Allah “yana jin daɗin jinƙai.” “Muddin ina raye, in ji Ubangiji Allah, ba na farin ciki da mutuwar mugaye.” Mikah 7:18; Ezekiyel 33:11. A gare Shi aikin hallaka da furcin hukunci “baƙon aiki” ne. Ishaya 28:21. Amma cikin jinƙai da ƙauna ne Yakan ɗaga labule daga kan abin da yake gaba, Ya kuma bayyana wa mutane sakamakon tafarkin zunubi.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> “La’antar itacen ɓaure wata misali ce da aka aikata. Wannan itace marar’ya’ya, wadda take baje ganyenta na riya kai tsaye a gaban Almasihu, alama ce ta al’ummar Yahudawa. Mai Ceto ya so ya bayyana wa almajiransa sarai dalilin da tabbacin halakar Isra’ila. Saboda wannan ne ya ɗora wa itacen siffofin ɗabi’a, ya mai da shi mai bayyana gaskiyar Allahntaka. Yahudawa sun fito fili dabam da dukan sauran al’ummai, suna ikirarin biyayya ga Allah. Shi ne ya ba su tagomashi na musamman, kuma suna da’awar adalci fiye da kowace irin jama’a. Amma an lalatar da su ta wurin son duniya da kwaɗayin riba. Suna taƙama da iliminsu, amma jahilai ne game da abin da Allah yake bukata, kuma cike suke da munafunci. Kamar itacen nan marar’ya’ya, sun miƙa rassansu na riya sama, suna bayyana cikin yalwa da kyau ga ido, amma ba su haifar da ‘komai ba sai ganye.’ Addinin Yahudawa, tare da haikalinsa mai daraja, bagadansa masu tsarki, firistocinsa masu rawanin firist da bukukuwa masu ban-tasiri, hakika kyakkyawa ne a bayyane; amma tawali’u, ƙauna, da alheri ga mutane ba su nan.” The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Mun fara ne da gabatar da tambayoyi biyu waɗanda muke cikin aiwatar da amsa. Waɗannan tambayoyin su ne, “Me ya sa hukuncin masu rai ya fara a 9/11? Mene ne hukuncin masu rai na Littafi Mai Tsarki?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Ƙananan layukan annabcin da muka kafa yanzu su ne shaidun Littafi Mai Tsarki game da shari’ar masu rai. Waɗannan layukan annabci suna magana a kan fiye da kawai “A, B, C” na shari’ar, amma da farko muna amsa tambayoyin 9/11 da kuma shari’ar masu rai.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> “‘Na duba,’ in ji annabi Daniyel, ‘har aka kafa kursiyai, sai Wani Mai Tsohon Kwanaki ya zauna: tufafinsa fari fat kamar ƙanƙara, gashin kansa kuma kamar ulu mai tsarki; kursiyinsa harshen wuta ne, ƙafafun kekunansa kuma wuta mai ci. Wani rafi na wuta ya fito, yana kwarara daga gabansa: dubu-dubu suna yi masa hidima, sau dubu goma na dubu goma kuma suna tsaye a gabansa: aka kafa shari’a, aka kuma buɗe littattafai.’ Daniyel 7:9, 10, R.V.”

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> “Ta haka aka gabatar wa annabi a cikin wahayi babban wannan rana mai tsanani, lokacin da halaye da rayuwar mutane za su bi ta gaban bincike a gaban Alkalin dukan duniya, kuma za a sāka wa kowane mutum ‘bisa ga ayyukansa.’ Mai Tsufa na Kwanaki shi ne Allah Uba. Mai zabura ya ce: ‘Tun kafin a haifi duwatsu, ko kuwa kafin Ka halicci ƙasa da duniya, daga dawwama har abada, Kai ne Allah.’ Zabura 90:2. Shi ne, tushen dukan wanzuwa, kuma maɓuɓɓugar dukan shari’a, wanda zai shugabanci shari’a. Kuma mala’iku masu tsarki, a matsayin masu hidima da shaidu, adadinsu ‘sau dubu goma sau dubu goma, da dubbai dubbai,’ suna halartar wannan babban kotun shari’a.”

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> “‘Sai ga wani mai kama da Ɗan mutum ya zo tare da gajimaren sama, ya kuma zo wurin Maɗaukakin Zamani, sai suka kawo Shi gabansa. Aka ba Shi mulki, da ɗaukaka, da mulki na sarauta, domin dukan al’ummai, da ƙasashe, da harsuna su bauta masa: mulkinsa mulki ne madawwami, wanda ba zai shuɗe ba.’ Daniyel 7:13, 14. Zuwan Almasihu da aka bayyana a nan ba zuwansa na biyu ba ne zuwa duniya. Yana zuwa wurin Maɗaukakin Zamani a cikin sama domin ya karɓi mulki da ɗaukaka da masarauta, waɗanda za a ba Shi a ƙarshen aikinsa na matsakanci. Wannan zuwan ne kuwa, ba zuwansa na biyu zuwa duniya ba, aka annabta a cikin annabci cewa zai faru a ƙarshen kwanaki 2300 a shekara ta 1844. Tare da rakiyar mala’ikun sama, babban Babban Firist namu yana shiga Wuri Mafi Tsarki, kuma a can yana bayyana a gaban Allah domin ya shiga cikin ayyukan ƙarshe na hidimarsa a madadin mutum—ya aikata aikin shari’ar bincike, kuma ya yi kafara domin dukan waɗanda aka nuna sun cancanci amfaninta.”

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> “A cikin hidimar alama, waɗanda kaɗai suka zo gaban Allah da furci da tuba, kuma waɗanda zunubansu, ta wurin jinin hadayar zunubi, aka canja zuwa Wuri Mai Tsarki, su ne suke da rabo cikin hidimar Ranar Kafara. Haka nan kuma a babbar ranar kafarar ƙarshe da shari’ar bincike, shari’o’in da ake dubawa kaɗai su ne na waɗanda suke ikirarin cewa su mutanen Allah ne. Shari’ar mugaye aiki ne dabam, na musamman kuma keɓe, kuma tana faruwa a wani lokaci daga baya. ‘Shari’a dole ne ta fara daga gidan Allah: kuma in kuwa ta fara da mu, mene ne ƙarshen waɗanda ba su yi biyayya ga bishara ba?’ 1 Bitrus 4:17.”

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> “Littattafan rikodi a cikin sama, waɗanda a cikinsu ake rubuta sunaye da ayyukan mutane, su ne za su ƙayyade hukuncin shari’a. Annabi Daniyel ya ce: ‘An zauna domin shari’a, aka kuma buɗe littattafan.’ Mai bayyana wahayi, yana kwatanta wannan yanayi ɗaya, ya ƙara da cewa: ‘Aka kuma buɗe wani littafi, wanda shi ne littafin rai: aka kuwa yi wa matattu shari’a bisa ga abin da aka rubuta a cikin littattafan, gwargwadon ayyukansu.’ Ru’ya ta Yohanna 20:12.”

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> “Littafin rai ya ƙunshi sunayen dukan waɗanda suka taɓa shiga hidimar Allah. Yesu ya umurci almajiransa cewa: ‘Ku yi farin ciki, domin an rubuta sunayenku a sama.’ Luka 10:20. Bulus ya yi magana game da amintattun abokan aikinsa, ‘waɗanda sunayensu suke a cikin littafin rai.’ Filibbiyawa 4:3. Daniyel, yana duban zuwa ga ‘wani lokaci na wahala, irin wadda ba a taɓa yi ba,’ ya bayyana cewa za a ceci mutanen Allah, ‘duk wanda za a same shi a rubuce cikin littafin.’ Kuma mai ru’uyar ya ce waɗanda kaɗai ne za su shiga birnin Allah waɗanda sunayensu ‘an rubuta su a cikin littafin rai na Ɗan Ragon.’ Daniyel 12:1; Ru’ya ta Yohanna 21:27.”

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> “Ana rubuta ‘littafin tunawa’ a gaban Allah, wanda a cikinsa ake rubuta ayyukan kirki na ‘waɗanda suka ji tsoron Ubangiji, suka kuma yi tunani a kan sunansa.’ Malachi 3:16. Kalmominsu na bangaskiya, ayyukansu na ƙauna, an rubuta su a sama. Nehemiya ya yi nuni da wannan sa’ad da ya ce: ‘Ka tuna da ni, ya Allahna, … kada kuma Ka shafe kyawawan ayyukana da na yi domin gidan Allahna.’ Nehemiya 13:14. A cikin littafin tunawar Allah kowane aikin adalci ana dawwamar da shi. A can kowane jaraba da aka yi tsayayya da ita, kowane mugunta da aka yi nasara a kanta, kowane furci na tausayi mai laushi da aka bayyana, ana rubuta su da aminci. Kuma kowane aikin sadaukarwa, kowane wahala da baƙin ciki da aka jimre saboda Almasihu, ana rubuta su. Mai zabura ya ce: ‘Ka lissafta yawo-yawona: Ka sa hawayena cikin kwalbarka: ashe, ba su cikin littafinka ba ne?’ Zabura 56:8.”

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> “Akwai kuma rubutaccen tarihin zunuban mutane. ‘Gama Allah zai kawo kowane aiki cikin shari’a, tare da kowane abu ɓoyayye, ko mai kyau ne, ko kuma mugu ne.’ ‘Kowace magana marar amfani da mutane za su faɗa, za su bada lissafinta a ranar shari’a.’ Mai Ceto ya ce: ‘Gama ta wurin maganganunka za a kuɓutar da kai, kuma ta wurin maganganunka za a hukunta ka.’ Mai-Wa’azi 12:14; Matiyu 12:36, 37. Nufuffuka da dalilai na asiri suna bayyana a cikin littafin da ba ya kuskure; gama Allah ‘zai fito da ɓoyayyun abubuwan duhu zuwa haske, kuma zai bayyanar da shawarwarin zukata.’ 1 Korintiyawa 4:5. ‘Ga shi, an rubuta a gabana, … mugayen ayyukanku, da mugayen ayyukan kakanninku tare,’ in ji Ubangiji.” Ishaya 65:6, 7.

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> “Aikin kowane mutum yana bi ta cikin dubawa a gaban Allah, kuma ana rubuta shi domin aminci ko rashin aminci. A gaban kowane suna cikin littattafan sama ana shigar da su da daidaito mai ban tsoro: kowace muguwar magana, kowane aikin son kai, kowace wajibciyar aiki da ba a cika ba, da kowane zunubi na ɓoye, tare da kowace dabara ta riya. Gargaɗin ko tsawatarwa da aka aiko daga sama da aka yi watsi da su, lokutan da aka ɓata, damammakin da ba a yi amfani da su ba, tasirin da aka yi domin nagarta ko domin mugunta, tare da sakamakonsa mai nisa, duk ana rubuta su ta wurin mala’ikan rikodi.”

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> “Dokar Allah ita ce ma’aunin da za a gwada halaye da rayuwar mutane da shi a cikin shari’a. Mai hikima ya ce: ‘Ka ji tsoron Allah, ka kiyaye dokokinsa: gama wannan shi ne dukan aikin mutum. Gama Allah zai kawo kowane aiki cikin shari’a.’ Mai-Wa’azi 12:13, 14. Manzo Yakubu kuma ya gargadi ’yan’uwansa cewa: ‘Ku yi magana haka, ku kuma yi haka, kamar waɗanda za a yi musu shari’a ta wurin dokar ’yanci.’ Yakubu 2:12.”

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> “Waɗanda a cikin shari’a aka ‘ga sun cancanta’ za su sami rabo cikin tashin matattu na masu adalci. Yesu ya ce: ‘Waɗanda za a ga sun cancanta su sami wannan zamani, da tashin matattu daga matattu, … suna daidai da mala’iku; su kuma ’ya’yan Allah ne, kasancewar su ’ya’yan tashin matattu ne.’ Luka 20:35, 36. Kuma ya sāke bayyana cewa ‘waɗanda suka aikata nagarta’ za su fito ‘zuwa tashin rai.’ Yohanna 5:29. Ba za a ta da matattun adalai ba sai bayan shari’ar da a cikinta aka ga sun cancanci ‘tashin rai.’ Saboda haka ba za su kasance a zahiri a gaban kotun shari’a ba sa’ad da ake bincika rubuce-rubucensu kuma ake yanke hukunci a kan al’amuransu.”

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> “Yesu zai bayyana a matsayin mai ba da kariyarsu, domin ya roƙa a madadinsu a gaban Allah. ‘In wani ya yi zunubi, muna da Mai ba da kariya a wurin Uba, Yesu Almasihu mai-adalci.’ 1 Yohanna 2:1. ‘Gama Almasihu bai shiga cikin wurare masu tsarki da hannuwa suka yi ba, waɗanda su ne misalin na gaskiya; sai dai cikin sama kanta, yanzu domin ya bayyana a gaban Allah saboda mu.’ ‘Saboda haka kuma yana da iko ya ceci sarai waɗanda suke zuwa wurin Allah ta wurinsa, da yake kullum yana raye domin ya yi musu ceto.’ Ibraniyawa 9:24; 7:25.”

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> “Yayin da ake buɗe littattafan tarihin ayyuka a cikin shari’a, rayuwar dukan waɗanda suka ba da gaskiya ga Yesu takan zo a duba a gaban Allah. Da farawa da waɗanda suka fara rayuwa a kan duniya, Mai ba da kariyarmu yana gabatar da shari’ar kowace tsara a jere, yana kuma ƙarewa da masu rai. Ana ambaton kowane suna, ana kuma bincikar kowane hali da matuƙar tsanaki. Ana karɓar wasu sunaye, ana ƙi wasu sunaye. Idan akwai waɗansu da zunubansu suke nan har yanzu cikin littattafan tarihin ayyuka, ba tare da tuba ba kuma ba tare da gafara ba, za a shafe sunayensu daga littafin rai, kuma za a goge tarihin ayyukansu nagari daga littafin tunawar Allah. Ubangiji ya faɗa wa Musa cewa: ‘Duk wanda ya yi mini zunubi, shi ne zan shafe daga littafina.’ Fitowa 32:33. Kuma annabi Ezekiyel ya ce: ‘Sa’ad da mai adalci ya juya daga adalcinsa, ya aikata mugunta, … dukan adalcinsa da ya yi ba za a tuna da shi ba.’ Ezekiyel 18:24.” The Great Controversy, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Za mu ci gaba da wannan nazari kuma mu amsa tambayoyin da aka taso a talifi na gaba na wannan jerin.

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