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# The Book of Daniel - Number One-Hundred and Eighty-Four

Littafin Daniyel - Lamba ta ɗari da tamanin da huɗu

The Sabbath and Incarnation: Cornerstones of the Millerite Sealing Process

Asabar da Zama Cikin Jiki: Ginshiƙan Tsarin Hatimin Millerite

Author

Jeff Pippenger

Published

April 14, 2024

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The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Gwaji na ƙarshe ga zamanin Millerite, waɗanda suka kasa cikin aikin gwaji, ya fara ne a shekara ta 1856, tare da zuwan ƙarin haske a kan “sau bakwai” na Littafin Firistoci sura ta ashirin da shida. Daga 1856 zuwa 1863 saƙon Laodicea ya nuna wani lokaci na ƙarshe a cikin lokacin da ya fara da zuwan mala’ika na uku a ranar 22 ga Oktoba, 1844. Wannan lokacin yana wakiltuwa da ayoyi na goma sha uku zuwa goma sha biyar na Daniyel sura ta goma sha ɗaya.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

An kwatanta wancan zamani ba da waɗannan ayoyi kaɗai ba, amma kuma da tarihin da ya cika waɗannan ayoyin, da kuma shaidar ƙasa ta Panium, wadda kuma ita ce Kaisariya Filibbi. Almasihu ya ziyarci Kaisariya Filibbi da gangan jim kaɗan kafin gicciye, kuma gicciyen yana wakiltar dokar Lahadi, wadda aya ta sha shida take wakilta. A ranar 22 ga Oktoba, 1844 Zakin kabilar Yahuda ya bayyana koyarwar Asabaci a cikin haske na musamman. Sa’an nan kuma a ƙarshen wannan tsarin gwaji Ya gabatar da ƙarin sani a kan “sau bakwai,” kuma “sau bakwai” na Littafin Firistoci ashirin da shida koyarwa ce ta Asabaci. Umarni ne na Asabaci game da ƙasa ta huta wanda yake daidaici kai tsaye da umarnin Asabaci game da mutane su huta. Annabcin lokaci na shekaru dubu biyu da ɗari biyar da ashirin da kuma shekaru dubu biyu da ɗari uku dukansu sun ƙare a ranar 22 ga Oktoba, 1844.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Zango na ƙarshe na aikin gwaji, daga 1856 zuwa 1863, ya kasance ƙarin bayyanawar Asabar, wadda aka sanya a cikin haske na musamman a farkon aikin hatimta da gwaji. Tarihin da cikar ayoyi goma sha uku zuwa goma sha biyar na Daniyel goma sha ɗaya ta wakilta, yana wakiltar zamanin gwaji inda ake buga hatimin Allah har abada a kan mutum dubu ɗari da arba'in da huɗu. A cikin wannan tarihin, sanduna biyun Ezekiyel suna haɗuwa. Haɗuwar sanduna biyun tana wakiltar haɗuwar Allahntaka da mutuntaka, kuma koyarwar da take haskakawa cikin haske na musamman a cikin wannan tarihin ita ce koyarwar cikin-jiki-zuwan Almasihu.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

Saboda wannan dalili, sa’ad da Bitrus ya bayyana Almasihu a matsayin Ɗan Allah a Kaisariya Filibbi, yana yarda ne cewa Almasihu, a matsayin Ɗan Allah, yana wakiltar yanayinsa biyu—wato kasancewarsa Ɗan Allah na allahntaka, wanda ya ɗauki jikin mutum a kansa, kuma ta haka ya zama Ɗan mutum.

> “As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

> “Yayin da almajiran suka bincika annabce-annabcen da suka yi shaida game da Almasihu, aka kai su cikin tarayya da Allahntaka, kuma suka koyi game da Shi wanda ya hau sama domin ya kammala aikin da ya fara a duniya. Suka gane gaskiyar cewa a cikinsa ne ilimi yake zaune wanda babu wani ɗan Adam da zai iya fahimta, sai tare da taimakon ikon Allah. Sun bukaci taimakon Shi wanda sarakuna, annabawa, da masu adalci suka riga suka annabta. Cikin mamaki suka karanta, suka kuma sake karanta, zayyanannun annabci game da halinsa da aikinsa. Ina gaɓar fahimtarsu ta Nassosin annabci ta yi rauni ƙwarai! Ina jinkirin da suka yi wajen karɓar manyan gaskiyoyin da suka yi shaida game da Almasihu! Da suka dube Shi cikin ƙasƙantarsa, yayin da yake tafiya a matsayin mutum a tsakanin mutane, ba su fahimci asirin zamowarsa mutum ba, da kuma ninki biyu na yanayin halittarsa. An riƙe idanunsu, har ba su gane Allahntaka sosai a cikin mutuntaka ba. Amma bayan da Ruhu Mai Tsarki ya haskaka su, yadda suka yi marmarin su sake ganinsa, su kuma jingina kansu a ƙafafunsa!” The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

Daga 22 ga Oktoba, 1844 har zuwa 1863 yana wakiltar lokacin hatimcewar dubu ɗari da arba’in da huɗu. Wannan zamani ya fara ne da ɗaukaka Asabar a matsayin gaskiya ta musamman a cikin gaskiyoyi masu yawa da aka buɗe a lokacin hatimcewa. Wannan zamani ya fara busar ƙaho na bakwai wanda yake nuna lokacin da ya kamata asirin Allah ya cika.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Amma a cikin kwanakin muryar mala’ika na bakwai, sa’ad da zai fara busawa, asirin Allah zai cika, kamar yadda Ya bayyana wa bayinsa annabawa. Ru’ya ta Yohanna 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Mala’ika na bakwai kuma shi ne annoba ta uku, gama hatimcewa tana faruwa ne a cikin tarihi sa’ad da yaƙin Musulunci yake aiki. Da Adventisancin Millerite ya kasance da aminci a lokacin da ya biyo bayan Oktoba 22, 1844, da an saki Musuluncin da aka kange a ranar Agusta 11, 1840.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Da a ce Adventistoci, bayan babban abin takaicin nan na shekara ta 1844, sun tsaya daram cikin bangaskiyarsu kuma suka ci gaba a haɗe cikin jagorancin buɗaɗɗen ikon Allah, suna karɓar saƙon mala’ika na uku kuma cikin ikon Ruhu Mai Tsarki suna shelanta shi ga duniya, da sun ga ceton Allah, Ubangiji kuma da ya aikata manyan abubuwa tare da ƙoƙarinsu, da aikin ya riga ya cika, kuma da Kristi ya riga ya zo tun da daɗewa domin ya karɓi mutanensa zuwa ga sakamakonsu. Amma a cikin lokacin shakka da rashin tabbas da ya biyo bayan wannan babban abin takaici, da yawa daga cikin masu bangaskiyar zuwan Almasihu sun yi watsi da bangaskiyarsu.... Ta haka aka hana aikin ci gaba, aka kuma bar duniya cikin duhu. Da dukan ƙungiyar Adventist ta haɗu a kan dokokin Allah da bangaskiyar Yesu, da tarihinmu ya bambanta ƙwarai kuwa!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

A ranar 22 ga Oktoba, 1844, ƙaho na bakwai ya fara busawa, ƙahon Jubili ma kuwa ya fara busawa.

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

> Za ka ƙidaya maka Asabarai bakwai na shekaru, sau bakwai na shekaru bakwai; kuma tsawon Asabaran shekaru bakwai ɗin zai zama maka shekara arba'in da tara. Sa'an nan kuma za ka sa a busa ƙaho na bikin Yubili a rana ta goma ga wata na bakwai; a ranar kafara za ku sa a busa ƙahon cikin dukan ƙasarku. Kuma za ku tsarkake shekara ta hamsin, ku kuma yi shelar ’yanci cikin dukan ƙasar ga dukan mazaunanta: za ta zama Yubili a gare ku; kuma kowa zai koma ga mallakarsa, kowa kuma zai koma ga iyalinsa. Leviticus 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Sa’ad da lokacin hatimce dubu ɗari da arba’in da huɗu ya fara, akwai ƙaho da yake bayyana cewa yaƙin da Musulunci ya aiwatar ya iso, kuma akwai ƙaho da yake shelar ’yanci ga waɗanda suka kasance bayin zunubi. Ɗaya ƙahon yana bayyana tarihin waje, ɗayan kuma yana wakiltar gogewar ciki ta waɗannan mutanen alkawari na kwanaki na ƙarshe. Ana sauƙaƙa bautarsu sa’ad da aka haɗa mutuntakarsu da Allahntakarsa har abada. Bisa layi a kan layi, waɗannan ƙahoni biyu ƙaho guda ne, gama ƙahon Jubilee ana busa shi ne kawai a Ranar Kafara, kuma Ranar Kafara tana farawa ne sa’ad da aka busa ƙaho na bakwai na annoba ta uku. Koyarwar da ta wakilci duka ƙahoni biyu a cikin motsin Millerite ita ce hasken Asabar. Hasken da yake wakiltar duka Ƙahoni biyun nan a cikin waɗannan kwanaki na ƙarshe shi ne koyarwar jiki-cikin-mutum. Bisa layi a kan layi, Asabar da koyarwar jiki-cikin-mutum koyarwa guda ɗaya ce.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Iƙirarin Bitrus ya bayyana Almasihu, haka kuma Ɗan Allah. Almasihu shi ne Ɗan Allah. Almasihu shi ne Mahaliccin da Asabaci yake wakilta.

> “Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

> “Bulus bai taɓa ganin Almasihu ba sa’ad da yake zaune a duniya. Lalle ne ya ji labarinsa da kuma ayyukansa, amma bai iya gaskata cewa Almasihun da aka alkawarta, Mahaliccin dukan duniyoyi, Mai ba da dukan albarkatu, zai bayyana a duniya a matsayin mutum kawai ba.” Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

Asabaci tana bayyana Mahalicci, kuma Mahaliccin nan shi ne Almasihu wanda Bitrus ya bayyana. Ɗan Allah, wanda Bitrus ya bayyana, shi ne wanda ya haɗu da jikin mutum domin ya zama Ɗan mutum. Ɗan Allah yana wakiltar zama cikin jiki.

> “Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

> “Almasihu ya kawo wa maza da mata iko domin su yi nasara. Ya zo wannan duniya cikin siffar mutum, domin ya rayu a matsayin mutum a tsakanin mutane. Ya ɗauki alhakin raunin halin ɗan Adam, domin a gwada shi, a kuma jarrabe shi. Cikin mutuntakarsa ya kasance mai tarayya da halin Allahntaka. A cikin kasancewarsa cikin jiki ya sami, a wata sabuwar ma’ana, lakabin Ɗan Allah. Mala’ikan ya ce wa Maryamu, ‘Ikon Maɗaukaki zai rufe ki da inuwarsa: saboda haka kuma abin nan mai tsarki da za a haifa daga gare ki za a kira shi Ɗan Allah’ (Luka 1:35). Yayinda yake Ɗan mutum, ya zama Ɗan Allah a wata sabuwar ma’ana. Haka ya tsaya a cikin duniyarmu—Ɗan Allah, amma duk da haka ta wurin haihuwa yana da alaƙa da jinsin ɗan Adam.” Selected Messages, littafi na 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

A Kaisariya Filibi, furcin Bitrus mai ninki biyu ya wakilci mutum dubu ɗari da arba’in da huɗu waɗanda suka fahimci cewa Yesu shi ne Almasihu, Ɗan Allah, da kuma koyarwar Assabaci wadda aka haskaka a shekara ta 1844, tare da koyarwar cikin jiki ta Almasihu wadda aka gane a kwanaki na ƙarshe. Hasken gaskiya mai ninki biyu ana buɗe shi a farkon lokaci da ƙarshensa na lokacin hatimtawa, kamar yadda tarihin hatimtawa daga 22 ga Oktoba, 1844 zuwa 1863 ya shaida, da kuma tarihin muryoyi biyu na sura ta goma sha takwas ta Ru’ya ta Yohanna.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

A cikin duka layin Millerite na aikin hatimcewa, da kuma layin annabci na hatimcewar cikin Ru’ya ta Yohanna sura ta goma sha takwas, akwai gwaji a ƙarshen zamani gaba ɗaya inda ake bayyana rukuni ɗaya a matsayin budurwai marasa hikima, kamar yadda ya kasance daga 1856 zuwa 1863, kuma ana bayyana wani rukuni a matsayin budurwai masu hikima daga Yuli 2023 har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba. Wancan zamani na ƙarshe na gwaji yana maimaita farkon zamanin. Mala’ikan nan guda da ya sauko a ranar 11 ga Satumba, 2001 ya iso a matsayin Mika’ilu domin ya kira matattu zuwa rai a cikin 2023, waɗansu zuwa rai madawwami, waɗansu kuma zuwa mutuwa madawwamiya. Sa’ad da Ya iso, Ya jagoranci mutanensa su koma ga ginshiƙai na asali. Waɗansu sun ƙi yin tafiya a tsofaffin hanyoyi, waɗansu kuwa suna tafiya a tsofaffin hanyoyi. Waɗansu suna sauraron ƙarar ƙaho, waɗansu kuwa sun ƙi ji.

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

> Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku kuma tambayi tsofaffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta, za ku kuwa sami hutawa ga rayukanku. Amma suka ce, Ba za mu yi tafiya a cikinta ba. Haka kuma na sa masu tsaro a kanku, ina cewa, Ku saurari ƙarar ƙaho. Amma suka ce, Ba za mu saurara ba. Irmiya 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Saƙon da ƙahon da masu tsaro suke busawa yake wakilta yana da fuska biyu. Shi ne ƙaho na bakwai na Musulunci da kuma ƙahon Yubili na ‘yanci. Shi ne saƙon haɗuwar Allahntaka da ɗan’adam, wanda ake cika ta wurin asirin zama cikin jiki, kuma wanda yake haifar da hali da aka shirya domin hatimin Allah, wanda shi ne Asabar. Wannan saƙon, aikin, da yanayin da suke da alaƙa da wancan zamani na ƙarshe na hatimcewa wanda ya fara a Yuli 2023, shekara ashirin da biyu bayan 2001, ayoyi goma sha uku zuwa goma sha biyar na Daniyel sura ta goma sha ɗaya ne suke wakilta, haka kuma ziyarar Almasihu zuwa Kaisariya Filibi a Matiyu sura ta goma sha shida.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

A cikin misalin budurwai goma, dukan budurwan suka yi barci a lokacin jinkirin. Yesu ya gaya wa almajiransa cewa Li'azaru yana barci.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

> Ya faɗi waɗannan abubuwa; sa’an nan kuma ya ce musu, Abokinmu Lazarus yana barci; amma zan tafi, domin in tashe shi daga barcin. Sai almajiransa suka ce, Ubangiji, in yana barci, zai warke. Amma Yesu yana magana ne game da mutuwarsa; su kuwa suka yi zaton yana magana ne game da hutawa cikin barci. Sai Yesu ya faɗa musu a sarari, Lazarus ya mutu. Yohanna 11:10–14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

A ƙarshen kwanaki ashirin da ɗaya, Daniyel ya ga wahayin, kuma yana cikin barci mai zurfi.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

> Ni kaɗai, ni Daniyel, na ga wahayin; gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawar jiki ta faɗa a kansu, har suka gudu suka ɓoye kansu. Saboda haka aka bar ni ni kaɗai, kuma na ga wannan babban wahayi, ba kuwa sauran ƙarfi a cikina; gama kyawuna ya juya a cikina ya zama lalacewa, ban kuma riƙe wani ƙarfi ba. Duk da haka na ji muryar kalmominsa; kuma sa’ad da na ji muryar kalmominsa, sai na shiga cikin barci mai zurfi ina kwance a kan fuskata, fuskata kuma tana wajen ƙasa. Daniyel 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Shaidun biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya sun kasance matattu a kan titi na kwana uku da rabi, kuma matattun ƙasusuwan Ezekiyel suna cikin kwari. A ranar 18 ga Yuli, 2020, an kawo lokacin jinkirin mutuwa ta ruhaniya da barci a kan budurwai na motsin mala’ika na uku. Shekaru uku bayan haka, aka fara aiwatar da tsarin farkawa da shirya mutanen Allah na kwanaki na ƙarshe a matsayin tutarsa da rundunarsa mai ƙarfi. Mala’ikan da ya sauko a ranar 18 ga Yuli, 2020 ya buɗe wata gaskiya da aka hatimce, kamar yadda mala’iku kullum suke yi sa’ad da suka sauko.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Gaskiyar da ya buɗe hatiminta ita ce ƙwarewar lokacin jinkiri da kuma fidda rai ta fari. A wancan lokaci mutanen Allah na kwanaki na ƙarshe sun warwatse, kuma sa’ad da tsarin farkar da su ya bayyana a cikin tarihi, za a buƙaci su gane kuma su amince cewa sun warwatse ne kuma suna cikin lokacin jinkiri. A sa’an nan aka aiko mala’iku da yawa, ko saƙonni da yawa, domin su ƙarfafa saƙon lokacin jinkiri.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Yayin da saƙon mala’ika na biyu yake gab da ƙarewa, na ga wani babban haske daga sama yana haskakawa bisa ga mutanen Allah. Hasken wannan ya yi kamar mai haske kamar rana. Sai na ji muryoyin mala’iku suna kira, ‘Ga Ango yana zuwa; ku fito ku tarye Shi!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Wannan ne kukan tsakar dare, wanda zai ba da ƙarfi ga saƙon mala’ika na biyu. An aiko mala’iku daga sama domin su tayar da tsarkaka masu karaya gwiwa, su kuma shirya su domin babban aikin da ke gabansu. Ba mafi hazaka a cikin mutane ne suka fara karɓar wannan saƙo ba. An aiko mala’iku zuwa ga masu tawali’u, masu ibada, kuma suka rinjaye su su ɗaga kukan nan, ‘Ga Ango yana zuwa; ku fito ku tarye Shi!’ Waɗanda aka danƙa musu wannan kukan suka yi sauri, kuma cikin ikon Ruhu Mai Tsarki suka yi shelar saƙon, suka kuma tayar da ’yan’uwansu masu karaya gwiwa. Wannan aiki bai tsaya a kan hikima da ilimin mutane ba, sai dai a kan ikon Allah, kuma tsarkakansa da suka ji kukan ba su iya yin tsayayya da shi ba. Mafi ruhaniya ne suka fara karɓar wannan saƙo, kuma waɗanda a dā suka kasance jagorori a cikin aikin su ne suka kasance na ƙarshe wajen karɓar sa da kuma taimakawa wajen ƙara ɗaukaka kukan nan, ‘Ga Ango yana zuwa; ku fito ku tarye Shi!’”

> “In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

> “A kowane sashe na ƙasar, an ba da haske a kan saƙon mala’ika na biyu, kuma kiran ya narkar da zukatan dubbai. Ya tafi daga birni zuwa birni, kuma daga ƙauye zuwa ƙauye, har mutanen Allah masu jira suka tashi sarai. A cikin majami’u da yawa ba a yarda a ba da saƙon ba, kuma babban taron waɗanda suke da shaidar rai ya bar waɗannan majami’u masu faɗuwa. An cika babban aiki ta wurin kiran tsakar dare. Saƙon ya kasance mai binciken zuciya, yana kai masu bi ga neman rayayyar ƙwarewa domin kansu. Sun san cewa ba za su iya jingina ga juna ba.” Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Zuwan saƙon Kukan Tsakar Dare a cikin misalin yana bayyana lokacin da azuzuwa biyu na budurwai suka nuna ko suna da mai. Masu hikima suna da mai, marasa hikima kuwa ba su da shi. An cika misalin ta wurin aikin Samuel Snow a cikin tarihin Millerite, kuma a cikin wannan aiki saƙon da Snow ya gabatar ya bunƙasa kamar yadda aka wakilta a cikin maƙalolinsa a cikin wallafe-wallafen Millerite na wancan lokaci. Sa’an nan kuma lokacin da ya isa taron sansani na Exeter, wanda ya kasance daga 12 ga Agusta zuwa 17 ga Agusta, 1844, an kuma wakilci wani zamani wanda a ƙarshe ya kai ga waɗanda suke a taron suka bar taron suka yi shelar saƙon.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

Akwai “wani lokaci takamaimai” da saƙon Kukan Tsakar Dare yake kafu sosai gaba ɗaya, kuma a wannan lokacin, bisa ga misalin, lokacin jinƙai yana rufewa a kan budurwai. Wannan “wani lokaci takamaimai” yana da abin da yake gabace shi, wato “wani zamani” da saƙon yake cikin bunƙasa. Tun daga Yuli, 2023 saƙon Kukan Tsakar Dare yake cikin bunƙasa, kuma ba kamar cikar zamanin Millerite ba, an isar da saƙon a faɗin duniya tun kafin “rufewar lokacin jinƙai”. Sa’ad da lokacin jinƙai ya rufe a ƙarshen taron Exeter, sa’an nan saƙon ya tafi zuwa “kowane sashe na ƙasar,” kuma “an ba da haske a kan saƙon mala’ika na biyu, kuma kukan ya narkar da zukatan dubbai. Ya tafi daga birni zuwa birni, kuma daga ƙauye zuwa ƙauye, har mutane na Allah masu jira suka farka sarai.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

A cikin tarihinmu na yanzu, saƙon da aka fara bugawa a watan Yulin 2023 yanzu yana cikin ƙasashe ɗari da ashirin a faɗin duniya, kuma maƙalolin da suke wakiltar bunƙasar saƙon Kiran Tsakar Dare suna samuwa a cikin harsuna sama da sittin, kuma ana iya ko dai karanta maƙalolin ko kuma a saurare su.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Wahayin Yesu Almasihu, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da dole ne ba da daɗewa ba su faru; sai ya aiko ya bayyana shi ta wurin mala’ikansa ga bawansa Yahaya: wanda ya ba da shaida ga maganar Allah, da kuma ga shaidar Yesu Almasihu, da dukan abubuwan da ya gani. Mai albarka ne wanda yake karantawa, da waɗanda suke jin maganganun wannan annabci, kuma suke kiyaye waɗannan abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. Wahayi 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

An kammala hasken wannan saƙo, kamar yadda aka wakilta ta wurin waɗannan rubuce-rubuce, cikin kusan watanni shida ta wurin mutane biyu.

> “Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> “Matukar waɗanda za su iya taimakawa a cikin — ba a tashe su zuwa ga fahimtar nauyin aikinsu ba, ba za su gane aikin Allah ba sa’ad da za a ji babban kiran mala’ika na uku. Sa’ad da haske ya fita domin ya haskaka duniya, maimakon su zo su taimaki Ubangiji, za su so su ɗaure aikinsa domin ya dace da ƙuntatattun ra’ayoyinsu. Bari in faɗa muku cewa Ubangiji zai yi aiki a wannan aiki na ƙarshe ta hanyar da ta fita ƙwarai daga tsarin al’amura na yau da kullum, kuma ta hanyar da za ta saɓa wa duk wani shirin ɗan adam. Za a sami waɗansu a cikinmu da za su riƙa son su mallaki aikin Allah a kullum, har ma su ba da umarni game da irin matakan da ya kamata a ɗauka sa’ad da aikin yake ci gaba ƙarƙashin jagorancin mala’ikan da yake haɗuwa da mala’ika na uku a cikin saƙon da za a ba duniya. Allah zai yi amfani da hanyoyi da matakai da za su sa a ga cewa Shi ne yake riƙe da ragamar mulki a hannunsa. Ma’aikatan za su yi mamaki da sauƙaƙan hanyoyin da zai yi amfani da su domin ya kawo aikinsa na adalci zuwa ga cika da kamala.” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Zakin ƙabilar Yahuza yanzu ya kawo mutanensa na kwanakin ƙarshe zuwa aya ta goma sha uku zuwa ta goma sha biyar na Daniyel goma sha ɗaya, yana buɗe tarihin da tarihin shekara ta 200 BC zuwa 63 BC yake wakilta, da kuma Matiyu sura ta goma sha shida, da tarihin ziyarar Almasihu zuwa Kaisariya Filibbi. Duka annabce-annabcen da tarihin cikar su suna daidaita da ɓangaren littafin Daniyel da aka hatimce har zuwa kwanakin ƙarshe. Littattafan Daniyel da Ru’ya ta Yohanna littafi ɗaya ne, saboda haka a kwanakin ƙarshe, gabanin lokacin gwaji ya rufe, ana buɗe Ru’uyar Yesu Almasihu, kuma wannan Ru’uya ta haɗa da ɓangaren Daniyel da ya shafi kwanakin ƙarshe. Lokaci ya yi da za a kawo ƙarshen taron sansani na Exeter.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Sai ya ce mini, Kada ka rufe kalaman annabcin wannan littafi da hatimi, gama lokaci ya yi kusa. Wanda yake azzalumi, bari ya ci gaba da zama azzalumi har yanzu; kuma wanda yake ƙazami, bari ya ci gaba da zama ƙazami har yanzu; kuma wanda yake mai adalci, bari ya ci gaba da zama mai adalci har yanzu; kuma wanda yake mai tsarki, bari ya ci gaba da zama mai tsarki har yanzu. Ru’ya ta Yohanna 22:10, 11.

We will continue this study in the next article.

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

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Ga shi, kwanaki na zuwa, in ji Ubangiji Allah, da zan aiko da yunwa a cikin ƙasar, ba yunwar gurasa ba, ba kuma ƙishirwar ruwa ba, sai dai ta jin maganganun Ubangiji. Za su yi yawo daga teku zuwa teku, kuma daga arewa har zuwa gabas, za su yi ta kai da komowa domin neman maganar Ubangiji, amma ba za su same ta ba. A wannan rana kyawawan ’yanmata da samari za su suma saboda ƙishirwa. Waɗanda suke rantsewa da zunubin Samariya, suna cewa, Allahnki, ya Dan, yana raye; kuma, Tafarkin Biyersheba yana raye; su ma za su fāɗi, ba kuwa za su sāke tashi ba har abada. Amos 8:11–14.

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