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# Laodicea - Number One

Laodiceya — Na Ɗaya

Isaiah’s Prophecy of Doom for the Valley of Vision

Annabcin Ishaya game da Hallaka ga Kwarin Wahayi

Author

Jeff Pippenger

Published

August 14, 2023

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> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Nauyin kwarin wahayi. Mene ne ya same ki yanzu, har kika hau kan rufufin gidaje gabaki ɗaya? Ke da kike cike da hargitsi, birni mai rikicewa, birni mai farin ciki: waɗanda aka kashe naki ba a kashe su da takobi ba, ba kuma sun mutu a yaƙi ba. Dukan sarakunanki sun gudu tare, maharba suka kama su da ɗauri: dukan waɗanda aka same su a cikinki an ɗaure su tare, waɗanda suka gudu tun daga nesa. Saboda haka na ce, Ku juya idanuwanku daga gare ni; zan yi kuka mai zafi ƙwarai, kada ku wahala wajen ta’azantar da ni, saboda hallakar ’yar mutanena. Gama rana ce ta wahala, da taka ƙasa, da ruɗani daga wurin Ubangiji Allah Mai Runduna a cikin kwarin wahayi, ta rushe ganuwar, da kuma kukan neman taimako zuwa ga duwatsu. Ishaya 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

A cikin littafin Ishaya, ana samun kalmar “nauyi” sau goma sha takwas. Goma sha ɗaya daga cikin waɗannan wuraren ambato kai tsaye suna bayyana annabce-annabcen hallaka ne, sauran kuma ambato bakwai suna nufin nauyi a matsayin wani abu da ake ɗauka a kan kafada. Wuri ɗaya kaɗai daga cikin wuraren ambaton da aka fassara da “nauyi” yana wakiltar wani abu da ake ɗauka a kan kafada, kuma a lokaci guda annabcin hallaka ne. Ina niyyar yin magana ne a kan wannan wuri guda da yake kalmar Ibrananci mai nuna wani abu da ake ɗauka, amma kuma annabcin hallaka ne; saboda haka tun daga farko nake fayyace wannan bambanci, ko da yake ba za mu koma ga waɗannan bayanan ba sai daga baya.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Babin ba ya da ruɗani game da ma’anar “kwarin wahayi,” gama an bayyana shi a matsayin “Birnin Dawuda” kuma haka nan a matsayin “Urushalima.” Kwarin wahayi yana nuni da Adventism na Laodicea a cikin tarihin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya. Ishaya ya kafa mahallin wannan hallaka da tarihin da aka wakilta a babi na ashirin ta wajen kwatanta yadda sarkin Assuriya ya ci gaba da mamaye duniya, shi wanda ya aiko da wani shugaban soji mai suna Tartan domin ya ƙwace wani birni a Masar mai suna Ashdod.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

An bayyana dokar Lahadi a Daniyel sura ta goma sha ɗaya aya ta arba’in da ɗaya, kuma tana nuna rukuni uku waɗanda suke “tserewa” daga hannun paparoma a lokacin dokar Lahadi.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> A cikin shekarar da Tartan ya zo Ashdod, (sa’ad da Sargon, sarkin Assuriya, ya aiko shi,) ya yi yaƙi da Ashdod, ya kuwa ƙwace ta; a lokacin nan Ubangiji ya yi magana ta bakin Ishaya ɗan Amoz, yana cewa, Je ka kwance tsumman makoki daga ƙugunka, ka kuma cire takalminka daga ƙafarka. Sai ya yi haka, yana tafiya tsirara da babu takalmi a ƙafa. Sai Ubangiji ya ce, Kamar yadda bawana Ishaya ya yi tafiya tsirara da babu takalmi har shekara uku domin alama da abin mamaki a kan Masar da Habasha; haka sarkin Assuriya zai tafi da Masarawa a matsayin fursunoni, da Habashawa a matsayin kamammu, samari da tsofaffi, tsirara da babu takalmi, har ma da tsiraicinsu a buɗe, domin kunyatar Masar. Za su kuwa ji tsoro su kuma kunyata saboda Habasha, bege nasu, da kuma Masar, ɗaukakarsu. Mazaunin wannan tsibiri kuwa zai ce a ran nan, Ga shi, haka bege namu yake, inda muka gudu domin neman taimako a cece mu daga sarkin Assuriya: to, ta yaya za mu tsira? Ishaya 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Tambayar da mazaunan tsibirin suka tayar ita ce, ta yaya za su kuɓuta daga hannun sarkin Assuriya, wanda kuma aka wakilta a matsayin sarkin arewa a Daniyel sura ta goma sha ɗaya.

> He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Shi [sarkin arewa] kuma zai shiga ƙasar daraja, ƙasashe da yawa kuma za a rushe su; amma waɗannan za su kuɓuta daga hannunsa, wato Edom, da Mowab, da manyan mutanen ’ya’yan Ammon. Daniel 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

A cikin wannan aya an bayyana dokar Lahadi a Amurka, kuma akwai wasu siraran ma’anoni a cikin nassin Daniyel da suka cancanci a yi la’akari da su. Akwai ayoyi uku jere a cikin Daniyel sura ta goma sha ɗaya, aya ta arba’in zuwa ta arba’in da uku, waɗanda dukkansu suke bayyana “ƙasashe.” A aya ta arba’in, ƙasashen da suke wakiltar tsohuwar Tarayyar Soviet, papanci da Amurka suka shafe su a shekarar 1989. Masana tarihin zamani suna tabbatar da wannan gaskiya.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Sa’an nan a aya ta arba’in da biyu mun sami kalmar nan “ƙasashe” tana wakiltar dukan ƙasashen doron ƙasa, yayin da sarkin arewa (fafaroma) yake ƙwace Masar, wadda ke wakiltar dukan duniya. Wannan ɗaya ne daga cikin waɗannan ma’anoni masu zurfi. Ɗayan kuma daga cikin ma’anoni biyu da nake nufi a cikin ayoyi ukun ya shafi kalmar nan “tsira” a aya ta arba’in da ɗaya, sa’an nan kuma a aya ta arba’in da biyu. Kalmomi biyu ne dabam a Ibrananci, ko da yake an fassara su duka biyu da “tsira.” Kalmar Ibrananci da aka fassara da “tsira” a aya ta arba’in da biyu tana nufin rashin samun kuɓuta, gama sa’ad da “saraku goma” masu wakiltar Majalisar Ɗinkin Duniya suka amince su ba da mulkinsu na duniya guda ƙarƙashin ikon dabbar fafaroma, babu tsira—babu kuɓuta.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

> Kahonin nan goma kuwa da ka gani sarakuna goma ne, waɗanda har yanzu ba su karɓi mulki ba; amma suna karɓar iko kamar sarakuna na sa’a guda tare da dabbar. Waɗannan suna da nufi guda, kuma za su ba dabbar ikonsu da ƙarfinsu. Waɗannan za su yi yaƙi da Ɗan Ragon, kuma Ɗan Ragon zai rinjaye su: gama shi Ubangijin iyayengiji ne, Sarkin sarakuna kuma: kuma waɗanda suke tare da shi su ne kirayayyu, zaɓaɓɓu, masu aminci kuma. Sai ya ce mini, Ruwan nan da ka gani, inda karuwar take zaune, su ne al’ummai, da taron jama’a, da ƙabilu, da harsuna. Kahonin nan goma kuwa da ka gani a kan dabbar, waɗannan za su ƙi karuwar, su mai da ita kufai tsirara kuma, su ci namanta, su kuma ƙone ta da wuta. Gama Allah ya sa a cikin zukatansu su cika nufinsa, su zama da ra’ayi ɗaya, su kuma ba dabbar mulkinsu, har sai maganganun Allah sun cika. Ru’ya ta Yohanna 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Ana maimaita ambaton waɗannan “sarakuna goma” a cikin maganar Allah, kuma a cikin labarin Iliya, Ahab, sarkin Isra’ila, shi ne shugaban kabilu goma, kuma yana auren Jezebel. Jezebel ita ce papacy a ƙarshen duniya, Iliya kuwa su ne manzannin saƙon mala’ika na uku, Ahab kuma shi ne shugaban ƙawancen sarakuna goma. Ahab yana wakiltar Amurka a matsayin jagorar Majalisar Ɗinkin Duniya a cikin tarihin annabci na dokar Lahadi. Sa’ad da Assuriya ta kama Masar, sarkin arewa a cikin Daniyel 11:42 ya riga ya tilasta wa sarakuna goma su yarda su miƙa mulkinsu ga ikon papacy.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Yayinda muke kusantar rikici na ƙarshe, yana da matuƙar muhimmanci a sami jituwa da haɗin kai a tsakanin kayan aikin Ubangiji. Duniya ta cika da guguwa da yaƙi da saɓani. Duk da haka, ƙarƙashin kai guda ɗaya—ikon papacy—mutane za su haɗu domin su yi hamayya da Allah cikin mutumin shaidunsa. Wannan haɗin kai babban mai ridda ne yake ƙarfafa shi. Yayin da yake neman haɗa wakilansa domin yin yaƙi da gaskiya, zai yi aiki kuma don ya rarraba ya warwatsa masu goyon bayanta. Kishi, muguwar zato, mugun magana, shi ne yake tayar da su domin ya haifar da rashin jituwa da rarrabuwar kai.” Testimonies, juzu’i na 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

A aya ta arba’in da ɗaya muna samun kalmar “tsere,” kuma muna kuma samun kalmar “tsere” a aya ta arba’in da biyu, amma su kalmomi ne biyu dabam na Ibrananci. Kalmar da aka fassara da “tsere” a aya ta arba’in da ɗaya tana nufin tserewa kamar ta hanyar santsi. Ita ce kalmar da aka fassara da “tsere” a aya ta shida ta Ishaya sura ta ashirin. “A wannan rana” “mazaunin wannan tsibiri” ya tambaya yadda za su tsere daga Basuriyye wanda “a wannan rana” yake ci gaba da cin duniya da yaƙi, kamar yadda aka bayyana a Daniyel goma sha ɗaya da kuma wasu wurare da dama na Nassi.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

A cikin Daniyel sura ta goma sha ɗaya aya ta arba’in da ɗaya, sa’ad da papanci, ko kuma kamar yadda Daniyel ya wakilta shi, sarkin arewa, ko kuma kamar yadda Ishaya ya wakilta shi, Basuriyen, yake cin nasarar “ƙasa mai ɗaukaka” wadda take wakiltar Amurka, an bayyana rukuni biyu.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Zai kuma shiga cikin ƙasa mai ɗaukaka, kuma ƙasashe masu yawa za a tumbuke su; amma waɗannan za su kuɓuta daga hannunsa, wato Edom, da Mowab, da manyan mutanen ’ya’yan Ammon. Daniel 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Ɗaya kuwa su ne “masu yawa” waɗanda za a rushe, ƙungiya ta ɗaya kuma an wakilta ta da “Edom, Mowab da shugabannin ’ya’yan Ammon.” A lokacin dokar Lahadi, Ru’ya ta Yohanna 18:4 tana kiran waɗanda har yanzu suke cikin Babila su “fito.”

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

> Sai na ji wata murya daga sama tana cewa, Ku fito daga cikinta, jama'ata, domin kada ku zama abokan tarayya cikin zunubanta, kuma domin kada ku karɓi annobinta. Ru’ya ta Yohanna 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

Edom, Moab da manyan ’ya’yan Ammon su ne waɗanda suke kuɓuta ta hanyar sulalewa, kamar yadda al’umman tsibirin da ke cikin Ishaya ashirin suke bege su yi.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

A aya ta arba’in da ɗaya, ma’anar dabara ta biyu da nake nufi ita ce, a aya ta arba’in, arba’in da ɗaya, da arba’in da biyu muna samun kalmar “ƙasashe,” amma a aya ta arba’in da ɗaya kalma ce da aka ƙara ne, ba ta cikin ainihin kalmomin Daniyel kuma ba ta da wurin kasancewa a can. Ƙasashe masu yawa aka rushe wajen cikar aya ta arba’in sa’ad da Tarayyar Soviet ta rushe, kuma ana kama ƙasashe masu yawa lokacin da tsarin papanci ya karɓi iko da Majalisar Ɗinkin Duniya. Amma a lokacin dokar Lahadi a Amurka, “masu yawa” da ake rinjaya ba ƙasashe masu yawa ba ne, ba za su iya zama kowa ba sai mabiya Adventist na kwana bakwai kaɗai.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> “Idan an gabatar muku da hasken gaskiya, yana bayyana Asabar ta doka ta huɗu, yana kuma nuna cewa babu wani tushe a cikin Maganar Allah domin kiyaye Lahadi, amma duk da haka har yanzu kuna manne wa Asabar ta ƙarya, kuna ƙin tsarkake Asabar wadda Allah ya kira ‘Rana ta mai tsarki,’ kuna karɓar alamar dabbar. Yaushe ne wannan yake faruwa? Sa’ad da kuka yi biyayya ga dokar da ta umarce ku ku daina aiki a ranar Lahadi kuma ku bauta wa Allah, alhali kuwa kun sani cewa babu ko kalma ɗaya a cikin Littafi Mai Tsarki da ke nuna cewa Lahadi wani abu ne dabam da ranar aiki ta yau da kullum, kuna yarda ku karɓi alamar dabbar, kuna kuma ƙin hatimin Allah.” Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Duk wani memba na cocin Seventh-day Adventist ya amince da koyarwar Asabar a lokacin da ya fara zama memba na cocin ta wurin baftisma, kuma ana ɗaukar sa da alhakin “hasken gaskiya” game da Asabar.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Canjin Asabbaci shi ne alama ko hatimin ikon cocin Roma. Waɗanda, suna fahimtar iƙirarin umarni na huɗu, suka zaɓi kiyaye Asabbacin ƙarya a maimakon na gaskiya, ta haka suna ba da sujada ga wannan iko wanda shi kaɗai ne ya umarce shi. Alamar dabbar kuwa ita ce Asabbacin Paparoma, wanda duniya ta karɓa a maimakon ranar da Allah ya ƙayyade.

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> “Har yanzu babu wanda ya karɓi alamar dabbar. Lokacin gwaji bai riga ya zo ba. Akwai Kiristoci na gaskiya a cikin kowace coci, har da tarayyar Roman Katolika. Ba a hukunta kowa ba sai bayan an ba shi haske, kuma ya ga wajibcin umarni na huɗu. Amma sa’ad da dokar za ta fito tana tilasta kiyaye Asabar ta jabu, kuma babban kiran mala’ika na uku zai yi wa mutane gargaɗi game da bautar dabbar da siffarta, to, za a fayyace iyaka tsakanin ƙarya da gaskiya sarai. Sa’an nan waɗanda har yanzu suka ci gaba da yin ƙetare doka za su karɓi alamar dabbar.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> “Da sauri muna kusantar wannan lokaci. Sa’ad da majami’un Furotesta za su haɗa kai da ikon duniya domin tallafa wa addinin ƙarya, wanda saboda yi masa adawa kakanninsu suka jure wa mafi tsananin tsanantawa, a sa’an nan ne za a tilasta kiyaye Asabarar papanci ta wurin haɗaɗɗiyar ikon coci da gwamnati. Za a yi ridda ta ƙasa, wadda za ta ƙare ne kawai da halakar ƙasa.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

A lokacin dokar Lahadi, mutanen da kaɗai za a ɗora wa alhakin hasken mala’ika na uku su ne Adventists na Kwana Bakwai, gama a wancan ne kaɗai waɗanda suke a wajen Adventism za a gabatar musu da jarabawar mala’ika na uku. “Mutane da yawa” da za a tumbuke a lokacin dokar Lahadi su ne Adventists na Laodicea, gama “hukunci yana farawa daga gidan Allah.”

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Saboda haka na ƙarshe za su zama na fari, na fari kuma na ƙarshe: gama mutane da yawa ake kira, amma kaɗan ake zaɓa. Mattiyu 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Ishaya “alama ce da abin mamaki” ga Masar da Habasha game da ci gaba da cin nasarar duniya da papanci yake yi. Masar ita ce Majalisar Ɗinkin Duniya; Habasha ita ce Ƙasar Amurka, kuma Assuriya ita ce papanci. A cikin tsarin wannan tarihin annabci, Ishaya ya fara gabatar da jerin annabce-annabce na hallaka. Babi na ashirin da biyu yana magana ne game da Lawodikeyawa da aka rushe a lokacin dokar Lahadi, da kuma Filadelfiyawa waɗanda suke kiran “Edom, Mowab da manyan ’ya’yan Ammon” su fito daga Babila.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

Adventism na Laodicea ba shi da irin halayen da ake bukata domin a cece shi, kuma a zubar da su daga bakin Ubangiji a lokacin dokar Lahadi. Na lura da wannan gaskiya ne kawai domin in jaddada batu na gaba. Ishaya ashirin da biyu yana wakiltar wani ƙarin dalili da ya sa Laodicea ta ɓace, gama annabcin hallaka yana gāba da kwarin “wahayi.” Akwai manyan kalmomin Ibrananci guda biyu da ake fassara su da “wahayi.” Ɗaya tana wakiltar jerin abubuwan annabci, ɗayar kuma tana wakiltar wahayin Almasihu. Ɗaya tana waje da ikkilisiya, ɗayar kuma tana cikin ikkilisiya. Kalmar da ke cikin sura ta ashirin da biyu ita ce wahayi da ke wakiltar abubuwan annabci, kuma ita ce wannan kalma ɗaya da aka fassara da “wahayi” a cikin littafin Karin Magana.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Inda ba wahayi, jama’a sukan lalace: amma mai kiyaye shari’a, mai albarka ne. Karin Magana 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“nauyin kwarin wahayi” shi ne annabcin da yake bayyana rukuni biyu na masu sujada a cikin Ikilisiyar Allah a ƙarshen duniya. Rukuni ɗaya, wanda Shebna yake wakilta, shi ne Laodicea; ɗayan rukunin kuwa shi ne Philadelphia, wanda Eliyakim ɗan Hilkiya yake wakilta. Bambancin da ke tsakanin waɗannan rukuni biyu a cikin surar, ba shakka, shi ne wannan bambancin guda ɗaya da yake cikin misalin budurwai goma. Rukuni ɗaya yana da mai a tsakar dare, ɗayan rukunin kuma ba shi da shi. “Mai,” a matsayin alama, yana wakiltar gaskiya iri-iri gwargwadon mahallin da aka same shi; amma a cikin Ishaya ashirin da biyu, “mai” na budurwai goma yana wakiltuwa da kalmar “wahayi.” Rukuni ɗaya yana da “mai,” ɗayan kuma ba shi da shi.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Shafaffun da suke tsaye a gaban Ubangijin dukan duniya suna da matsayin da aka taɓa bai wa Shaiɗan a matsayin kerubin mai rufewa. Ta wurin tsarkakan halittu da suke kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa kullum da mazaunan duniya. Man zinariya yana wakiltar alherin da Allah yake tanadar wa fitilun masu bi domin kada su yi ƙyarƙyara su mutu. Da ba domin ana zubo wannan mai mai tsarki daga sama cikin saƙonnin Ruhun Allah ba, da ikon mugunta sun mallaki cikakken iko a kan mutane.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Ana wulakanta Allah sa’ad da ba mu karɓi saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin man zinariya da yake so ya zuba cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu. Sa’ad da kiran zai zo, ‘Ga shi, ango yana zuwa; ku fita ku tarye shi,’ waɗanda ba su karɓi man tsarki ba, waɗanda ba su riƙe alherin Almasihu da muhimmanci a cikin zukatansu ba, za su gane, kamar budurwai marasa hikima, cewa ba su shirya su taryi Ubangijinsu ba. Ba su da ikon, a cikin kansu, na samun wannan man, kuma rayuwarsu ta lalace. Amma idan an roƙi Ruhu Mai Tsarki na Allah, idan muka roƙa kamar yadda Musa ya yi, ‘Ka nuna mini ɗaukakarka,’ ƙaunar Allah za ta zubo a cikin zukatanmu. Ta wurin bututun zinariya, za a isar mana da man zinariya. ‘Ba da ƙarfi ba, ba kuma da iko ba, sai dai ta Ruhuna, in ji Ubangijin Runduna.’ Ta wurin karɓar haskoki masu haske na Ranar Adalci, ’ya’yan Allah suna haskakawa kamar fitilu a cikin duniya.” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Ruhohin annabawa suna jituwa da juna, kuma shafaffu biyu na Zakariya su ne kuma shaidu biyu na Ru’ya ta Yohanna goma sha ɗaya.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> “Game da shaidun nan biyu, annabin ya ƙara bayyana cewa: ‘Waɗannan su ne itatuwan zaitun biyu, da fitilu biyu masu tsayawa a gaban Allah na duniya.’ ‘Maganarka,’ in ji mai zabura, ‘fitila ce ga ƙafafuna, haske kuma ga tafarkina.’ Ru’ya ta Yohanna 11:4; Zabura 119:105. Shaidun nan biyu suna wakiltar Nassosin Tsohon Alkawari da na Sabon Alkawari. Dukansu shaidu ne masu muhimmanci game da asalin da dawwamar shari’ar Allah. Dukansu kuma shaidu ne game da shirin ceto. Misalai, hadayu, da annabce-annabcen Tsohon Alkawari suna nuni gaba ga Mai-Ceto da zai zo. Linjiloli da Wasiƙu na Sabon Alkawari suna ba da labarin Mai-Ceto wanda ya riga ya zo daidai yadda misalai da annabci suka riga suka faɗa.” Babban Rikici, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Shafaffun biyu na Zakariya suna wakiltar tsarin sadarwa da aka kwatanta a cikin littafin Ru’ya ta Yohanna sura ta ɗaya. “Mai” ɗin, wanda shi ne “wahayi” na annabci game da abubuwan da suka faru a tarihi, ana isar da shi ta wurin Tsohon Alkawari da Sabon Alkawari. A cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, waɗannan shaidu biyu ana gane su ta mahallin maganar a matsayin Musa da Iliya. Musa da Iliya alama ce ga kansu.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Sa’ad da aka wakilta su tare, kamar yadda yake a Dutsen Sāke Kāmanni ko kuma a Ru’ya ta Yohanna goma sha ɗaya, su alamomi ne na gaskiya biyu mabambanta. A kan dutsen suna wakiltar shahidan lokacin rikicin dokar Lahadi da kuma mutum dubu ɗari da arba’in da huɗu, alhali kuwa a Ru’ya ta Yohanna goma sha ɗaya suna wakiltar Tsohon da Sabon Alkawari. Amma ga Adventism suna wakiltar fiye da haka ma. Shaidun biyu ga Yahudawa su ne “shari’a da annabawa,” waɗanda ke wakiltar Tsohon Alkawari, kuma shaidun biyu ga Kiristoci su ne Tsohon da Sabon Alkawari, amma ga Adventism shaidun biyu su ne maganar Allah da shaidar Yesu. Wannan ne ya sa Yohanna yake a Batmos.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Ni Yohanna, ɗan’uwanku kuma abokin tarayya cikin tsanani, da cikin mulki da haƙurin Yesu Almasihu, ina tsibirin nan da ake kira Patmos saboda maganar Allah, da kuma saboda shaidar Yesu Almasihu. Ru’ya ta Yohanna 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

A cikin Ishaya ashirin da biyu an wakilci shaidu biyun nan na Musa da Iliya, ko da yake ba za a iya gane hakan ba sai idan ka yi amfani da ƙa’idar Alfa da Omega ga wannan sura. Ka yi la’akari da inda Yesu ya fara bayaninsa game da “wahayi” na abubuwan annabci ga almajiransa a kan hanyar zuwa Imuwasu.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> “Da ya fara daga Musa, shi ne ainihin Alfa na tarihin Littafi Mai Tsarki, Almasihu ya bayyana a cikin dukan Nassosi abubuwan da suka shafe Shi.” Desire of Ages, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Iliya shi ne annabin da yake bayyana kafin babbar kuma mai ban-tsoro ranar Ubangiji, tare da saƙo wanda ya ginu bisa ga ƙa’idar Alfa da Omega, yana mai juya zukatan ubanni (alfa) zuwa ga ’ya’ya (omega). Musa da Iliya suna wakiltar alfa da omega na annabcin Littafi Mai Tsarki. Idan za ka iya jin hakan, Musa shi ne William Miller. Dukansu Musa da Miller sun mutu, kuma an bayyana dukkansu ta wurin wahayi cewa sun sami ceto. Hakika, an ta da Musa nan da nan bayan mutuwarsa, amma mala’iku suna jira a kewaye da kabarin Miller har zuwa tashinsa daga matattu. Iliya yana wakiltar manzon ƙarshe kafin zuwan babbar kuma mai ban-tsoro ranar Ubangiji.

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> “Yahudawa sun yi ƙoƙarin dakatar da shelar saƙon da aka riga aka yi annabci a kansa cikin Maganar Allah; amma dole ne annabci ya cika. Ubangiji ya ce, ‘Ga shi, zan aiko muku da annabi Iliya kafin zuwan babbar rana mai ban tsoro ta Ubangiji’ (Malachi 4:5). Wani zai zo cikin ruhu da ikon Iliya, kuma sa’ad da ya bayyana, mutane na iya cewa, ‘Kana da tsananin zafi fiye da kima, ba ka fassara Nassosi ta hanyar da ta dace. Bari in gaya maka yadda za ka koyar da saƙonka.’”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> “Akwai mutane da yawa da ba sa iya rarrabe tsakanin aikin Allah da na mutum. Zan faɗi gaskiya kamar yadda Allah yake ba ni ita, kuma ina faɗi yanzu, idan kuka ci gaba da yin suka, kuna da ruhun saɓani, ba za ku taɓa sanin gaskiya ba. Yesu ya ce wa almajiransa, ‘Har yanzu ina da abubuwa da yawa in faɗa muku, amma ba za ku iya ɗaukarsu yanzu ba’ (Yahaya 16:12). Ba su kasance cikin yanayin da za su iya daraja abubuwa masu tsarki da na har abada ba; amma Yesu ya yi alkawarin aiko da Mai Ta’azantarwa, wanda zai koya musu dukan abubuwa, ya kuma tunasar da su dukan abubuwan da Ya faɗa musu. ’Yan’uwa, kada mu dogara ga mutum. ‘Ku daina dogara ga mutum, wanda numfashinsa yana cikin hancinsa: gama me ake ɗaukarsa a kai?’ (Ishaya 2:22). Dole ne ku rataya rayukanku marasa taimako ga Yesu. Bai dace da mu mu sha daga maɓuɓɓugar kwari ba, alhali akwai maɓuɓɓuga a cikin dutse. Bari mu bar ƙoramu na ƙasa; bari mu zo ga maɓuɓɓugan sama. Idan akwai wani sashe na gaskiya da ba ku fahimta ba, wanda kuma ba ku yarda da shi ba, ku bincika, ku kwatanta nassi da nassi, ku zurfafa rijiyar gaskiya ƙwarai cikin ma’adinan Maganar Allah. Dole ne ku miƙa kanku da ra’ayoyinku a kan bagaden Allah, ku kawar da ra’ayoyin da kuka riga kuka ƙulla, ku bar Ruhun Sama ya bishe ku zuwa ga dukan gaskiya.” Selected Messages, littafi na 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

A cikin Ishaya ashirin da biyu, Shebna da Eliyakim suna wakiltar masu hikima da marasa hikima a cikin Adventism a ƙarshen duniya, sa’ad da sarkin arewa yake ta kai farmaki bisa Urushalima. Eliyakim ɗan Hilkiya yana da “wahayi,” amma Shebna ba shi da shi.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Inda babu wahayi, jama’a sukan lalace; amma mai kiyaye doka, mai albarka ne shi. Karin Magana 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Saƙon annabci, wato “wahayi” na wannan aya, yana magana ne a kan abubuwa biyu. Ka fahimci ƙaruwar hasken annabci ka rayu, kuma idan ba ka fahimta ba—ka mutu. Idan ba ka fahimta ba, to ba za ka iya kasancewa a shirye ka kiyaye Asabar a gwajin dokar Lahadi ba. Zai kasance, “ya riga ya kure.” Sa’ad da aka kifar da Adventistocin Laodicea a dokar Lahadi, suna ƙin dokar ne domin sun ƙi “wahayin gaskiya.” Ba su da mai, ba sa fahimtar ƙaruwar sani da ake buɗewa daga hatimi nan kaɗan kafin rufewar lokacin jarrabawa.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

> Domin ka ce, Ni mai arziki ne, na kuma yalwata da dukiya, ba ni da bukatar kome; alhali kuwa ba ka sani ba cewa kai abin tausayi ne, kuma matsiyaci ne, kuma matalauci ne, kuma makaho ne, kuma tsirara ne. Wahayin Yahaya 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Alamar Ishaya ita ce ya yi tafiya tsirara ba takalmi har tsawon shekaru uku. Ya yi haka ne domin ya yi gargaɗi ga waɗanda za su karɓi gargaɗin saƙonsa na annabci, cewa idan ba ku fahimci hangen nesa na abubuwan da suka shafi annabci ba, za ku zo ga dokar Lahadi, ku zama bayi da za a tafi da su cikin wani hali na ƙunci, baƙin ciki, talauci, makanta, da tsiraici. Ishaya ya kasance alama da abin al’ajabi ga tarihin Ishaya, amma fiye da haka ga ƙarshen duniya.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Yanzu kuwa dukan waɗannan abubuwa sun faru gare su domin su zama misalai; kuma an rubuta su domin gargaɗinmu, mu waɗanda iyakar zamani ta riske mu. 1 Korintiyawa 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

A cikin ayoyi biyar na farko na sura ta ashirin da biyu, an bayyana Urushalima, birnin Dawuda, a matsayin “birni mai hargitsi,” “birni mai farin ciki” wanda yake cike da “hargowa.” A cikin wannan sura an yi amfani da wata sananniyar magana ta Littafi Mai Tsarki, wadda har ma marasa bangaskiya kan yi amfani da ita, domin ta wakilci birnin nan “mai farin ciki” “mai hargitsi” wanda yake cike da “hargowa,” sa’ad da waɗanda suke cikin aya ta goma sha uku suka faɗa da farin ciki, “mu ci mu sha; gama gobe za mu mutu.” Duk da haka, ko da yake suna cikin farin ciki, an kashe mazansu, amma ba da takobi ba, ba kuma a yaƙi ba; saboda haka Ishaya ya yi tambaya, “Mene ne ya same ki?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Duk abin da yake damunsu ya sa suka hau kan rufin gidaje. Rufin gidaje alama ce ta bautar rana, wata da taurari; alama ce ta sihiri na ruhaniya. A cikin wannan nassi, Adventism yana ƙarƙashin ruɗin ruhaniya.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> Da waɗanda suke yin sujada ga rundunar sama a bisa rufin gidaje; da waɗanda suke yin sujada suke kuma rantsuwa da Ubangiji, suke kuma rantsuwa da Malcham; da waɗanda suka juya baya daga bin Ubangiji; da waɗanda ba su nemi Ubangiji ba, ba kuma su nemi shawara gare shi ba.

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Ka yi shiru a gaban Ubangiji Allah: gama ranar Ubangiji ta yi kusa: gama Ubangiji ya shirya hadaya, ya gayyaci baƙinsa. Kuma zai faru a ranar hadayar Ubangiji, zan hukunta sarakuna, da ’ya’yan sarki, da dukan waɗanda suke sanye da baƙin tufafi na al’ummai. A wannan rana kuma zan hukunta dukan waɗanda suke tsalle a kan ƙofa, waɗanda suke cika gidajen ubanninsu da tashin hankali da ruɗu. Zephaniah 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

A cikin rikicin dokar Lahadi, Adventism, wadda aka wakilta a matsayin Urushalima, tana cikin “kwarin wahayi.” Waɗanda suka ƙi saƙon annabci wanda aka wakilta ta “mai” ko “wahayi” suna aikata ruhubanci, abin da Bulus ya yi bayani a kai a cikin Tassalonikawa ta Biyu. A can kuma muna samun waɗanda (Shebna) ba su karɓi ƙaunar gaskiya ba.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

> Saboda wannan ne kuwa Allah zai aiko musu da ruɗu mai ƙarfi, domin su gaskata ƙarya: domin a hukunta dukansu waɗanda ba su gaskata gaskiya ba, amma suka ji daɗin rashin adalci. 2 Tassalunikawa 2:11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Hakika, kalmar nan “gaskiya” da Bulus ya yi amfani da ita kalma ce ta Helenanci wadda aka samo daga kalmar Ibrananci ta “gaskiya,” wadda aka ƙirƙira ta wurin haɗa haruffan Ibrananci uku da suke wakiltar Alpha da Omega. Ƙin karɓar “gaskiyar” da aka wakilta a matsayin ƙa’idar Alpha da Omega yana jawo ruɗani mai ƙarfi a kan Laodiceyawa, kuma wannan ruɗanin shi ne ruhubanci.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> “Annabi Ishaya ya ce: ‘Sa’ad da za su ce muku, Ku nemi masu aljanu na saba, da masu duba da ke yin rada, da masu gunaguni: ashe, ba jama’a ya kamata su nemi Allahnsu ba? Domin masu rai su nemi matattu ne? Zuwa ga Shari’a da Shaida: idan ba su yi magana bisa ga wannan magana ba, saboda babu haske a cikinsu ne.’ Ishaya 8:19, 20. Da a ce mutane sun yarda su karɓi gaskiyar da aka bayyana sarai a cikin Nassosi game da halin mutum da kuma yanayin matattu, da sun ga a cikin da’awowi da bayyanuwar spiritiyalizim aikin Shaiɗan tare da iko da alamu da abubuwan al’ajabi na ƙarya. Amma maimakon su miƙa kai ga ’yancin da yake da daɗi sosai ga zuciyar jiki, su kuma yi watsi da zunuban da suke ƙauna, taro masu yawa suna rufe idanunsu ga haske suna ci gaba kai tsaye, ba tare da kula da gargaɗe-gargaɗe ba, alhali Shaiɗan yana saƙa tarko kewaye da su, kuma sukan zama ganimarsa. ‘Domin ba su karɓi ƙaunar gaskiya ba, domin su sami ceto,’ saboda haka ‘Allah zai aiko musu da ruɗu mai ƙarfi, domin su gaskata ƙarya.’ 2 Tassalonikawa 2:10, 11.” Babban Jayayya, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

A cikin Ishaya sura ta ashirin da biyu, an kashe mutanen birnin murna, amma ba ta wurin yaƙi ko takobi ba; an ɗaure su tare, aka kashe su tare da shugabannin da suka gudu.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> “Idan ikkilisiya ta bi tafarki irin na duniya, za ta yi tarayya cikin irin ƙaddarar nan ɗaya. A’a, maimakon haka, tun da sun karɓi haske mafi girma, hukuncinsu zai fi na marasa tuba tsanani.”

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Mu a matsayinmu na mutane muna ikirarin cewa muna da gaskiya fiye da kowane sauran mutane a doron ƙasa. Saboda haka rayuwarmu da halinmu su kasance cikin jituwa da irin wannan bangaskiya. Ranar kuwa ta kusa a kanmu sa’ad da za a ɗaure masu-adalci kamar hatsi mai tamani a dami-dami domin rumbun sama, alhali mugaye kuma, kamar ciyawar zawan, za a tattara su domin wutar babbar rana ta ƙarshe. Amma alkama da zawan ‘suna girma tare har zuwa girbi.’” Testimonies, juzu’i na 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

An ɗaure shugabanci a Ishaya ashirin da biyu tare ta wurin “maharba.” An bayyana Shebna a matsayin shugaba a kan gidan, kuma za a ba Eliyakim, ɗan Hilkiya, matsayinsa. A Ishaya ashirin da biyu, saƙon annabci da “wahayin” abubuwan annabci yake wakilta ya haifar da rukuni biyu na masu sujada a Urushalima yayin da sarkin arewa yake matsowa. Ana ɗaure rukuni ɗaya domin rumbun sama, ɗaya kuma domin wutar kwanaki na ƙarshe. Abin da ya ɗaure mugaye shi ne “maharba,” wanda yake ɗaya daga cikin alamomi masu yawa na Musulunci a cikin Maganar Allah.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> Kuma ragowar adadin maharba, manyan jarumawan ’ya’yan Kedar, za su ragu: gama Ubangiji Allah na Isra’ila ya faɗa haka. Ishaya 21:17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Ga kuma sunayen ’ya’yan Ishma’ilu, bisa ga sunayensu, gwargwadon zuriyoyinsu: ɗan farin Ishma’ilu, Nebayot; da Kedar, da Adbe’el, da Mibsam, da Mishma, da Duma, da Massa, Hadar, da Tema, Yetur, Nafish, da Kedema. Waɗannan su ne ’ya’yan Ishma’ilu, waɗannan kuma su ne sunayensu, bisa ga garuruwansu, da kuma sansanoninsu; sarakuna goma sha biyu bisa ga al’ummominsu. Farawa 25:13–16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Jagorancin Adventism an daure shi da maharba sa’ad da suka ƙi saƙon cewa Musulunci ya kai hari ga Amurka a ranar 11 ga Satumba, 2001, a cikin cikar annabcin Littafi Mai Tsarki. Harin 9/11 shi ne tabbacin saƙon da aka buɗe hatiminsa a 1989, a lokacin rugujewar Tarayyar Soviet. Harin da Musulunci ya kai a 9/11 ya yi daidai da 11 ga Agusta, 1840, sa’ad da wani annabci game da takaita Musulunci ya ƙarfafa saƙon mala’ika na fari ta wurin tabbatar da muhimmiyar ƙa’idar annabci ta Miller, wato cewa rana tana wakiltar shekara. 11 ga Agusta, 1840, cikar wani abin da ya faru ne da aka riga aka annabta, wanda ya ginu bisa ƙa’idar rana ɗaya ga shekara ɗaya. Da zarar ya cika, aka kai saƙon mala’ika na fari zuwa kowace tashar mishan a dukan duniya.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 ya tabbatar da ƙa’ida ta farko ta “wahayi” da aka ba Adventism ya yi shela. Wannan ƙa’idar ita ce, tarihi yana maimaita kansa. Sa’ad da aka tabbatar da ƙa’idar yini ɗaya ga shekara ɗaya a ranar 11 ga Agusta, 1840, mala’ikan mai ƙarfi na Ru’ya ta Yohanna goma ya sauko, yana nuna ba da iko ga saƙon sa’ar shari’a na Miller; ta haka yana zama alama ta lokacin da mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko a ranar 9/11.

> “How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ta yaya aka sami labarin cewa na bayyana cewa za a share New York da igiyar ruwa mai ƙarfi? Wannan ban taɓa faɗa ba. Abin da na faɗa shi ne, sa’ad da nake kallon manyan gine-ginen da ake ta ginawa a can, bene a kan bene, ‘Wane irin al’amura masu ban tsoro ne za su faru sa’ad da Ubangiji zai tashi ya girgiza ƙasa ƙwarai! Sa’an nan kuma kalmomin Ru’ya ta Yohanna 18:1–3 za su cika.’ Dukan sura ta goma sha takwas ta Ru’ya ta Yohanna gargaɗi ne game da abin da yake zuwa a kan duniya. Amma ban sami wani haske na musamman ba dangane da abin da yake zuwa a kan New York, sai dai kawai na san cewa wata rana za a rushe manyan gine-ginen da ke can ta wurin juya da kifar da ikon Allah. Daga hasken da aka ba ni, na san cewa hallaka tana cikin duniya. Kalma guda daga Ubangiji, taɓawa guda ɗaya ta ikonsa mai girma, kuma waɗannan manyan gine-gine za su fāɗi. Al’amura za su faru waɗanda tsoronsu ba za mu iya hango shi ba.” Review and Herald, July 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Hakika akwai ƙarin abubuwa da yawa da za a faɗa game da Musulunci, amma Shebna yana wakiltar waɗanda suke ƙin “wahayi” na tarihin annabci wanda yake dogara a kan maimaituwar tarihi, tare da ainihin gaskiyar maimaituwar tarihin—cewa farkon wani abu yana kwatanta ƙarshen wani abu. Hana Musulunci a ranar 11 ga Agusta, 1840 ta saukar da mala’ikan Ru’ya ta Yohanna goma, kuma sakin Musulunci a ranar 9/11 ya saukar da mala’ikan Ru’ya ta Yohanna goma sha takwas.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> Sai na ce, Ku saurara, ina roƙonku, ya shugabannin Yakubu, da ku sarakunan gidan Isra’ila; ashe, ba naku ba ne ku san shari’a? Ku da kuke ƙin abin kirki, kuna kuma son mugunta; ku da kuke tube fatarsu daga gare su, da namansu kuma daga ƙasusuwansu; ku ma da kuke cin naman mutanena, kuna yayyaye fatarsu daga gare su; kuna kuma karya ƙasusuwansu, kuna sassara su gunduwa-gunduwa, kamar domin tukunya, kamar nama a cikin babban tukunya. Sa’an nan za su yi kuka ga Ubangiji, amma ba zai saurare su ba: zai ma ɓoye fuskarsa daga gare su a wannan lokaci, domin sun yi mugunta cikin ayyukansu. Haka Ubangiji yana cewa game da annabawan da suke sa mutanena su ɓata, waɗanda suke ciza da haƙoransu, su kuma yi shelar, Salama; amma duk wanda bai sa komai a bakunansu ba, sai su shirya yaƙi gāba da shi. Saboda haka dare zai zo muku, har ba za ku sami wahayi ba; zai kuma yi muku duhu, har ba za ku iya yin duba ba; rana kuma za ta fāɗi a kan annabawan, yini kuma zai yi duhu a kansu. Sa’an nan masu gani za su kunyata, masu duba kuma za su rikice: i, dukansu za su rufe leɓunansu; gama babu amsar Allah. Amma ni kuwa, hakika ina cike da iko ta wurin Ruhun Ubangiji, da shari’a, da ƙarfi, domin in bayyana wa Yakubu laifinsa, wa Isra’ila kuma zunubinsa. Ku ji wannan, ina roƙonku, ya shugabannin gidan Yakubu, da ku sarakunan gidan Isra’ila, ku da kuke ƙyamar shari’a, kuna kuma karkatar da dukan adalci. Suna gina Sihiyona da jini, Urushalima kuma da mugunta. Shugabanninta suna yin shari’a domin lada, firistocinta kuma suna koyarwa domin sakamako, annabawanta kuma suna yin duba domin kuɗi: duk da haka suna dogara ga Ubangiji, suna cewa, Ashe, Ubangiji ba ya tare da mu? Babu mugun abu da zai same mu. Mikah 3:1–11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

> Kuma taron dukan al’ummai waɗanda suke yaƙi da Ariel [Urushalima], wato dukan waɗanda suke yaƙi da ita da kagararta, kuma suke wahalar da ita, za su zama kamar mafarkin wahayi na dare. Haka ma zai zama kamar lokacin da mai yunwa ya yi mafarki, ga shi kuwa yana ci; amma ya farka, ransa kuwa babu komai: ko kuma kamar lokacin da mai ƙishirwa ya yi mafarki, ga shi kuwa yana sha; amma ya farka, sai ga shi ya rame, ransa kuma yana marmari: haka taron dukan al’ummai za su kasance, waɗanda suke yaƙi da dutsen Sihiyona. Ku dakata, ku yi mamaki; ku yi ihu, ku yi kururuwa: sun bugu, amma ba da ruwan inabi ba; suna tangal-tangal, amma ba da abin sha mai ƙarfi ba. Gama Ubangiji ya zubo muku ruhun barci mai nauyi, ya kuma rufe idanunku: annabawa da shugabanninku, watau masu gani, ya lulluɓe su. Kuma wahayin dukan abu ya zama a gare ku kamar kalmomin littafi da aka hatimce, wanda mutane suke miƙa wa mai ilimi, suna cewa, Ina roƙonka, ka karanta wannan: sai ya ce, Ba zan iya ba; gama an hatimce shi: Sai kuma a ba wa wanda bai yi karatu ba littafin, ana cewa, Ina roƙonka, ka karanta wannan: sai ya ce, Ni ban yi karatu ba. Saboda haka Ubangiji ya ce, Tun da yake wannan jama’a suna matsowa kusa gare ni da bakinsu, da leɓunansu kuma suna girmama ni, amma sun nisantar da zuciyarsu daga gare ni, tsoronsu kuma gare ni koyarwa ce ta umarnin mutane: Saboda haka, ga shi, zan ci gaba da aikata abin al’ajabi a cikin wannan jama’a, al’amari mai banmamaki da abin al’ajabi: gama hikimar masu hikimarsu za ta lalace, fahimtar masu azancinsu kuma za a ɓoye. Kaiton waɗanda suke ƙoƙarin ɓoye shirinsu ƙwarai daga Ubangiji, ayyukansu kuma suna cikin duhu, suna cewa, Wa yake ganinmu? wa kuma ya san mu? Hakika juya al’amura a kife da kuke yi za a ɗauke shi kamar yumɓun mai tukwane: gama shin abin da aka yi zai ce game da wanda ya yi shi, Bai yi ni ba? ko abin da aka ƙera zai ce game da wanda ya ƙera shi, Bai da fahimta? Ishaya 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Kwarin wahayi, bisa ga Ishaya, shi ne “ranar wahala, da taka ƙasa, da ruɗani daga wurin Ubangiji Allah Mai Runduna a cikin kwarin wahayi, yana rushe ganuwar, kuma ana kuka ga duwatsu.” Saboda haka Ishaya ya yi kuka mai zafi, kamar yadda Yesu ma ya yi.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> “Hawayen Yesu ba don jiran wahalarSa kansa ba ne. A gabansa kaɗan ne Getsemani yake, inda ba da daɗewa ba firgicin babban duhu zai lulluɓe Shi. Ƙofar tumaki ma tana a bayyane, wadda ta cikinta aka kwashe ƙarnuka ana kai dabbobin hadayu. Wannan ƙofa kuwa ba da daɗewa ba za a buɗe ta dominsa, Shi babban Misalin Gaskiya, wanda hadayarsa domin zunuban duniya dukan waɗannan hadayun suke nuni zuwa gare ta. A kusa kuma akwai Kalbari, wurin azabarSa mai gabatowa. Duk da haka, ba saboda waɗannan tunasarwar game da mutuwarSa mai muni ba ne Mai-fansa ya yi kuka ya kuma yi nishi cikin baƙin cikin ruhu. Nasa ba baƙin ciki na son kai ba ne. Tunanin azabarSa kansa bai tsoratar da wannan ruhu mai girma, mai sadaukar da kai ba. Abin da ya soki zuciyar Yesu shi ne ganin Urushalima—Urushalima wadda ta ƙi Ɗan Allah ta kuma rena ƙaunarSa, wadda ta ƙi yarda da mu’ujizansa masu ƙarfi, kuma tana gab da ɗaukar ransa. Ya ga abin da take a cikin laifinta na ƙin Mai-fansarta, da kuma abin da da ta iya kasancewa in da ta karɓi Shi wanda Shi kaɗai ne zai iya warkar da raunin ta. Ya zo domin ya cece ta; ta yaya zai iya yasar da ita?”

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> “Isra’ila ta kasance jama’a abin tagomashi; Allah ya mai da haikalinsu mazauninsa; ya kasance ‘kyakkyawa saboda matsayinsa, farin cikin dukan duniya.’ Zabura 48:2. Tarihin fiye da shekara dubu na kulawar Almasihu ta kariya da ƙaunarsa mai taushi, irin wadda uba yake yi wa tilon ɗansa, yana nan a wurin. A cikin wancan haikali ne annabawa suka furta gargadinsu masu tsanani. A can ne aka riƙa kaɗa turaren wuta masu ƙuna, yayinda turare, gauraye da addu’o’in masu sujada, ya kan hau zuwa wurin Allah. A can ne jinin dabbobi ya kan zuba, alamar jinin Almasihu. A can ne Jehobah ya bayyana ɗaukakarsa a bisa kujerar jinƙai. A can ne firistoci suka yi hidima, kuma ƙawataccen tsarin alama da biki ya ci gaba har tsawon zamanai. Amma dole ne duk wannan ya zo ga ƙarshe.”

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> “Yesu ya ɗaga hannunsa,—wanda sau da yawa ya albarkaci marasa lafiya da masu shan wahala,—kuma yana kaɗa shi zuwa ga birnin da aka ƙaddara wa hallaka, cikin kalmomi masu katse-katse na baƙin ciki ya yi kira da cewa: ‘Da a ce kin sani, har ke ma, aƙalla a wannan ranarki, abubuwan da suka shafi salamarki!—’ A nan Mai Ceto ya dakata, ya bar abin da ba a faɗa ba game da irin yanayin da Urushalima za ta kasance a cikinsa da ta karɓi taimakon da Allah yake marmarin ya ba ta,—kyautar Ɗansa ƙaunatacce. Da Urushalima ta san abin da gata ne a gare ta ta sani, kuma ta kula da hasken da Sama ta aiko mata, da ta fito cikin ɗaukakar wadata, sarauniyar mulkoki, ’yantacciya cikin ƙarfin ikon da Allah ya ba ta. Da ba za a sami sojoji masu makami suna tsaye a ƙofofinta ba, ko tutocin Roma suna kaɗawa daga bangonta ba. Ƙaddarar ɗaukaka wadda za ta iya albarkace Urushalima da ta karɓi Mai Fansarta ta bayyana a gaban Ɗan Allah. Ya ga cewa ta wurinsa za a iya warkar da ita daga mummunar cutarta, a ’yantar da ita daga bautar da take ciki, kuma a kafa ta a matsayin babbar birni mai iko na duniya. Daga bangonta kurciyar salama za ta fita zuwa ga dukan al’ummai. Da ta zama rawanin ɗaukakar duniya.”

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> “Amma hasken kyakkyawan hoton abin da Urushalima za ta iya kasancewa ya dusashe daga gaban Mai Ceto. Ya gane abin da take yanzu a ƙarƙashin karkiyar Romawa, tana ɗauke da murtuƙar fushin Allah, an ƙaddara ta ga shari’arsa ta ramawa. Sai ya ci gaba da zaren makokinsa da ya karye: ‘Amma yanzu an ɓoye su daga idanunki. Gama kwanaki za su zo a kanki, sa’ad da maƙiyanki za su kafa maka katanga kewaye da ke, su kewaye ki gaba ɗaya, su matse ki ta kowane gefe, kuma za su baje ki ƙasa ƙwarai, da ’ya’yanki a cikinki; ba kuma za su bar dutse ɗaya a kanki a kan wani dutse ba; domin ba ki san lokacin ziyararki ba.’”

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> “Almasihu ya zo domin ya ceci Urushalima tare da ’ya’yanta; amma girman kai na Farisiyawa, riya, hassada, da mugunta sun hana Shi cika manufarsa. Yesu ya san mummunar sakayyar da za a saukar a kan birnin da aka ƙaddara wa hallaka. Ya ga an kewaye Urushalima da rundunonin yaƙi, mazaunan da aka yi wa ƙawanya ana tura su zuwa yunwa da mutuwa, uwaye suna cin gawawwakin ’ya’yansu da suka mutu, kuma iyaye da ’ya’ya suna ƙwace wa juna gutsattsarin abinci na ƙarshe, ƙaunar da take ta ɗabi’a tana lalacewa sakamakon cizon azabar yunwa. Ya ga cewa taurin kan Yahudawa, kamar yadda ya bayyana cikin ƙin karɓar cetonsa, zai kuma kai su ga ƙin mika wuya ga rundunonin da suka kawo hari. Ya hangi Kalbari, inda za a ɗaga Shi sama, cike da gicciye tamkar itatuwan daji masu yawa. Ya ga mazaunan nan marasa galihu suna shan azaba a kan abin azabtarwa da kuma ta wurin gicciyewa, kyawawan fadodi suna rushewa, haikalin kuma ya zama kufai, kuma daga manyan katangunsa masu ƙarfi babu ko dutse ɗaya da za a bari a kan wani, alhali ana nome birnin kamar gona. Lalle ne Mai-Ceton ya yi kuka cikin azaba sa’ad da yake duban wannan yanayi mai ban tsoro.”

> “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!” Desire of Ages, 576–578.

> “Urushalima ta kasance yarinyar kulawarsa, kuma kamar yadda uba mai tausayi yake makokin ɗa mai tawaye, haka Yesu ya yi kuka saboda ƙaunatacciyar birnin. Yaya zan ba da ke? Yaya zan ga an miƙa ki ga hallaka? Dole ne in ƙyale ki ki tafi domin ki cika kofin muguntarki? Rai guda ɗaya yana da irin wannan daraja har, idan aka gwada da shi, duniyoyi sukan nutse su zama marasa muhimmanci; amma a nan kuwa dukan al’umma ce za ta lalace. Sa’ad da rana mai saurin fāɗuwa a yamma za ta bace daga gani a sararin samaniya, ranar alherin Urushalima za ta ƙare. Yayin da ayarin yake tsayawa a kan gangaren Zaitun, bai riga ya yi wa Urushalima latti ta tuba ba. Mala’ikar jinƙai a lokacin 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 roƙon Urushalima, wadda ta raina jinƙansa, ta ƙi gargaɗinsa, kuma tana gab da jiƙa hannuwanta da jininsa. Da a ce Urushalima za ta tuba kawai, bai riga ya yi mata latti ba. Yayin da hasken ƙarshe na ranar da take fāɗuwa yake jinkiri a kan haikali, hasumiya, da ƙololuwa, ashe babu wani mala’ika nagari da zai kai ta ga ƙaunar Mai Ceto, ya kuma kawar mata da hukuncin hallaka? Kyakkyawar kuma marar tsarki birni, wadda ta jejjefi annabawa da duwatsu, wadda ta ƙi Ɗan Allah, wadda kuma ta ɗaure kanta da sarƙoƙin bautar da ba za a kuɓuta ba ta wurin rashin tubanta,—ranar jinƙanta ta kusa ƙarewa!” Desire of Ages, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Yayin da Ishaya ya kwatanta yaƙin da ake yi wa Urushalima a sura ta ashirin da biyu, waɗanda suke kai hari “suka jera kansu a ƙofar birni.” Elam da Kir suna a ƙofar da makamai a shirye, sa’an nan kuma suka gano rufin kariyar Urushalima. A cikin littafin Ishaya, “rufin kariyar” da abokan gāba suka gano a ƙofar shi ne inuwar Masar.

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> Kaitonku, ya’yanku masu tawaye, in ji Ubangiji, waɗanda suke ɗaukan shawara, amma ba daga wurina ba; kuma suke lullube kansu da wani lullubi, amma ba na Ruhuna ba, domin su ƙara zunubi a kan zunubi: Waɗanda suke tafiya su gangara zuwa Masar, amma ba su tambaya a bakina ba; domin su ƙarfafa kansu cikin ƙarfin Fir’auna, su kuma dogara ga inuwar Masar! Ishaya 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Maƙiyan Urushalima sun gane cewa waɗanda Shebna yake wakilta sun sa dogararsu ga Masar, suna zaton Masar za ta kāre su; alhali kuwa waɗanda Eliyakim ɗan Hilkiya yake wakilta ba su dogara ga “inuwar Masar” ba, sai dai an rufe su da rufin Ruhun Allah, kuma suna dogara ga “inuwar Maɗaukaki.”

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> Wanda yake zaune a ɓoyayyen wurin Maɗaukaki, zai zauna a ƙarƙashin inuwar Mai Iko Duka. Zan ce game da Ubangiji, Shi ne mafakata da kagarata: Allahna; gare shi zan dogara. Zabura 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

A cikin rikicin dokar Lahadi, budurwai masu hikima, waɗanda Eliyakim ɗan Hilkiya yake wakilta, suna dogara ga inuwar Maɗaukaki, kuma budurwai marasa hikima, waɗanda Shebna yake wakilta, suna dogara ga inuwar Masar. Kalmar da aka fassara da “an gano” tana nufin tube mutum tsirara da kai shi bauta. Maƙiyan da suke a ƙofa sun gane cewa an kawar da kāriyar Urushalima, sai Shebna da abokan tarayyarsa suka fara ƙoƙarin ceton kansu, domin sun ga “ɓarakunan birnin Dawuda,” kuma suka ga akwai ɓaraka da yawa da za su bai wa maƙiyi hanya ya shiga. Cikin firgici, kamar yadda aka wakilta a cikin misalin budurwai goma, marasa hikimar suka fara neman kāriya, amma ba su da ita.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

Shebna ya dubi “makaman dajin” domin su cece shi, amma ya riga ya makara. Ya ƙidaya gidaje a Urushalima, ya kuma fara rushe su domin ƙarfafa katangar, amma ya riga ya makara. Suka tattara ruwa daga ƙaramar tafki, suka kuma yi ƙoƙarin haɗa shi da ruwan tsohuwar tafki, amma ya riga ya makara. Kasancewar ruwa babban alama ne na Ruhu Mai Tsarki, ya nuna cewa suna ta neman mai cikin matsananciyar bukata, amma ya riga ya makara. A cikin dukan ƙoƙarinsu sun manta da Mahaliccin tafkunan, da kuma cewa shi ne ya yi waɗannan “tafkunan” na gaskiya tun da daɗewa. Sun manta cewa Dutsen Madawwami ne ya bayar da saƙon a zamanin dā. Sun zaɓi kada su yi tafiya a tsofaffin hanyoyi, waɗanda tushe-tushen da aka kafa ta wurin aikin William Miller suke wakilta.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Maƙiyi yana neman karkatar da tunanin ’yan’uwanmu maza da mata daga aikin shirya wata al’umma domin ta tsaya a waɗannan kwanaki na ƙarshe. Ruɗe-ruɗensa an tsara su ne domin su janye tunani daga haɗura da nauyaya na wannan lokaci. Suna ɗaukar hasken da Almasihu ya zo daga sama ya ba Yohanna domin mutanensa kamar ba kome ba ne. Suna koyar da cewa al’amuran da suke gab da kasancewa a gabanmu ba su da isasshen muhimmanci da za a ba su kulawa ta musamman. Suna mai da gaskiyar da ta samo asali daga sama ba ta da wani amfani, suna kuma ƙwace wa mutanen Allah abin da suka taɓa fuskanta a dā, suna ba su a maimakon haka ƙarya ilimi.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku kuma nemi tsoffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta.’ Irmiya 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Kada kowa ya nemi yayyage tushen bangaskiyarmu—tushen da aka aza a farkon aikinmu ta wurin nazarin Kalma cikin addu’a da kuma ta wurin wahayi. A kan waɗannan tushen ne muka yi ta gini cikin shekaru hamsin da suka gabata. Mutane za su iya zaton cewa sun sami wata sabuwar hanya kuma za su iya aza wani tushe mafi ƙarfi fiye da wanda aka riga aka aza. Amma wannan babban ruɗi ne. Gama ba mai iya aza wani tushe dabam, sai wanda aka riga aka aza.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “A dā da yawa sun ɗauki gina sabon bangaskiya a kansu, da kuma kafa sababbin ƙa’idoji. Amma har yaushe gininsu ya tsaya? Ba da daɗewa ba ya rushe, gama ba a kafa shi a kan Dutsen nan ba.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ashe, almajirai na farko ba sai da suka fuskanci maganganun mutane ba? Ashe, ba sai da suka saurari ƙa’idojin ƙarya ba, sa’an nan kuma, bayan sun yi dukan abin da ya kamata, su tsaya daram, suna cewa: ‘Ba wani mutum da zai iya aza wani tushe dabam face wanda an riga an aza.’ 1 Korintiyawa 3:11.”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Saboda haka ya kamata mu riƙe farkon tabbacin bangaskiyarmu da ƙarfi har zuwa ƙarshe. An aiko kalmomin iko daga wurin Allah da kuma daga wurin Almasihu zuwa ga wannan jama’a, suna fitar da su daga duniya, batu-batu, zuwa cikin haske bayyananne na gaskiyar wannan zamani. Da leɓuna da aka taɓa da wuta mai tsarki, bayin Allah sun yi shelar saƙon. Maganar allahntaka ta sa hatiminta a kan sahihancin gaskiyar da aka shelanta.” Testimonies, juzu’i na 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“Ranar” da dukan waɗannan abubuwa suke faruwa a cikinta ita ce “ranar” ta Littafi Mai Tsarki wadda Ishaya ya bayyana a matsayin ranar da Ubangiji Allah Maɗaukakin Runduna ya kira zuwa ga “kuka, da makoki, da askewar kai, da ɗaura tsumman makoki.”

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> Ubangiji kuwa ya yi wa Musa magana, yana cewa, Haka kuma a rana ta goma ga wannan wata na bakwai za a yi ranar kafara: za ta zama taro mai tsarki a gare ku; kuma za ku wahalar da rayukanku, ku kuma miƙa hadaya ta wuta ga Ubangiji. Kuma ba za ku yi wani aiki ba a wannan rana ɗin: gama rana ce ta kafara, domin a yi muku kafara a gaban Ubangiji Allahnku. Gama duk wanda ba ya wahalar da ransa a wannan rana ɗin, za a yanke shi daga cikin mutanensa. Kuma duk wanda ya yi wani aiki a wannan rana ɗin, wannan mutumin zan hallaka shi daga cikin mutanensa. Ba za ku yi kowane irin aiki ba: wannan zai zama farilla ta har abada cikin tsararrakinku duka a dukan mazaunanku. Za ta zama a gare ku Asabar ta hutawa, kuma za ku wahalar da rayukanku: a rana ta tara ga watan da yamma, daga yamma zuwa yamma, za ku kiyaye Asabarku. Leviticus 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Ranar da Shebna da Eliyakim ɗan Hilkiya suka wakilta ita ce Ranar Kafara ta antitypical, wadda ta ƙunshi tarihin daga 1844 har zuwa lokacin da Mika’ilu zai tashi tsaye. A cikin wannan zamanin an kira Adventism su “wahalar” da rayukansu, ko kuwa kamar yadda Ishaya ya bayyana, an kira su “zuwa ga kuka, da makoki, da aske kai, da ɗaurin tsumman makoki.”

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> “A cikin shekara ta 1844 Babban Firist ɗinmu mai girma ya shiga Wuri Mafi Tsarki na Wuri Mai Tsarki na samaniya, domin ya fara aikin shari’ar bincike. Ana gabatar da al’amuran matattun masu adalci don dubawa a gaban Allah. Sa’ad da za a kammala wannan aiki, za a furta hukunci a kan masu rai. Waɗannan lokuta masu tsanani suna da daraja ƙwarai, suna da muhimmanci ƙwarai! Kowannenmu yana da shari’a a gaban kotun sama. Za a yi mana hukunci ɗaya bayan ɗaya bisa ga ayyukan da aka aikata cikin jiki. A cikin hidimar misali, sa’ad da babban firist yake yin aikin kafara a Wuri Mafi Tsarki na wuri mai tsarki na duniya, an bukaci mutane su ƙasƙantar da rayukansu a gaban Allah, su kuma furta zunubansu, domin a yi musu kafara a shafe su. Ashe, za a bukaci wani abu ƙasa da wannan daga gare mu a wannan ranar kafara ta ainihi, sa’ad da Almasihu a cikin Wuri Mai Tsarki na sama yake roƙo a madadin mutanensa, kuma za a furta hukuncin ƙarshe, marar sokewa, a kan kowace shari’a?”

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> “Mene ne yanayinmu a wannan lokaci mai ban tsoro kuma mai tsanani? Kaitonmu, irin girman kai da yake mamaye ikilisiya, irin munafunci, irin ruɗu, irin son ado, rashin nauyi, da nishaɗi, irin kwaɗayin daukaka! Dukan waɗannan zunubai sun lulluɓe tunani da duhu, har abubuwa na har abada ba a gane su ba. Ashe, ba za mu binciki Nassosi ba, domin mu san inda muke a cikin tarihin wannan duniya? Ashe, ba za mu zama masu fahimta game da aikin da ake cikawa dominku a wannan lokaci ba, da kuma matsayin da ya kamata mu, a matsayinmu na masu zunubi, mu riƙa yayin da wannan aikin kafara yake ci gaba? Idan muna da wata damuwa game da ceton rayukanmu, dole ne mu yi tabbataccen canji. Dole ne mu nemi Ubangiji da tuba ta gaskiya; dole ne mu da zurfin ɓacin rai na zuciya mu furta zunubanmu, domin a goge su.” Selected Messages, littafi na 1, shafuffuka na 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> Kuma a wancan rana Ubangiji Allah Maɗaukakin runduna ya yi kira zuwa kuka, da makoki, da aske kai, da ɗaura tsumman makoki a kugu: Amma ga shi, sai murna da farin ciki, ana yanka shanu, ana kashe tumaki, ana cin nama, ana shan ruwan inabi: bari mu ci mu sha; gama gobe za mu mutu. Ishaya 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Ubangiji ya kira Shebna ya wahalar da ransa, amma shi ya zaɓi ya ci, ya sha, ya kuma ci gaba da shagali. Ubangiji ya “bayyana” a cikin “kunnuwansa” cewa ba za a tsarkake zunubin Shebna ba. Kalmar da aka fassara da “tsarkake” ita ce kalmar da ake amfani da ita a cikin Leviticus domin “kafara.” Ba za a yi kafara domin wannan zunubi na Adventism na Laodikiya ba. Yanzu Ishaya ya fara magana game da dangantakar Shebna (Adventists na Laodikiya) da Eliyakim, ɗan Hilkiya (Adventists na Filadelfiya).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Shebna shi ne “ma’ajin kuɗi” kamar yadda Yahuda ya kasance. Kuma Tobiya a zamanin Nehemiya yana zaune a cikin Wuri Mai Tsarki na Allah, a cikin wani ɗaki (ma’ajiya) inda ya kamata a ajiye hadayu. Sa’ad da Nehemiya ya tsarkake haikalin, ya fitar da Tobiya da kayansa. Shebna ma za a jefar da shi waje. Dukansu biyun suna kwatanta aman da za a yi wa Adventism na Laodikiya a lokacin dokar Lahadi.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Saboda mugunta da yaudara na Ammonawa da Moabawa ga Isra’ila, Allah ya bayyana ta bakin Musa cewa ya kamata a kulle su har abada daga cikin taron mutanensa. Duba Kubawar Shari’a 23:3–6. Da bijirewa ga wannan magana, babban firist ya fitar da hadayun da aka adana a cikin ɗakin gidan Allah, domin ya samar wa wannan wakilin wata al’umma da aka haramta wuri. Ba za a iya nuna wa Allah raini mafi girma fiye da ba wa wannan maƙiyin Allah da gaskiyarsa irin wannan tagomashi ba.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Da ya komo daga Farisa, Nehemiya ya fahimci wannan mummunar ƙazantarwa da aka yi da ƙarfin hali, sai kuwa ya ɗauki matakai nan da nan domin ya kori mai wannan kutse. ‘Na yi baƙin ciki ƙwarai,’ in ji shi; ‘saboda haka na jefar da dukan kayan gidan Tobiya daga cikin ɗakin. Sa’an nan na ba da umarni, suka tsarkake ɗakunan; daga nan kuma na mayar da kayan Haikalin Allah, tare da hadayar gari da turaren ƙanshi.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> “Ba haikalin kaɗai aka ƙazantar ba, amma har ma an karkatar da amfanin hadayun. Wannan ya sa aka raunana himmar mutane wajen yin bayarwa da karimci. Sun rasa ƙwazo da zafin ruhinsu, kuma suka ƙi biyan zakka da yardar rai. Rumbunan taskar gidan Ubangiji ba su wadatu da kaya ba; da yawa daga cikin mawaƙa da wasu da aka ɗauka aiki a hidimar haikali, da yake ba sa samun isasshen tallafi, sun bar aikin Allah suka je yin aiki a wasu wurare.” Annabawa da Sarakuna, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Shebna, Yahuza da Tobiya duk suna wakiltar Adventistocin Laodiceya a ƙarshen zamani.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

> Ga abin da Ubangiji Allah Mai Runduna yake cewa, Je, ka shiga wajen wannan ma’aji, wato wajen Shebna, wanda yake bisa gidan, ka ce, Me kake da shi a nan? Kuma wa kake da shi a nan, har ka sassaka wa kanka kabari a nan, kamar wanda yake sassaka wa kansa kabari a bisa, yana kuma hako wa kansa mazauni a cikin dutse? Ga shi, Ubangiji zai ɗauke ka da kwashewa mai ƙarfi, zai kuwa lulluɓe ka ƙwarai. Lalle zai juya ka da ƙarfi, ya jefa ka kamar ƙwallo zuwa cikin ƙasa mai faɗi: a can za ka mutu, a can kuma kekunan ɗaukakarka za su zama kunyata ga gidan ubangijinka. Zan kore ka daga matsayinka, daga kuma darajarka za a saukar da kai. Ishaya 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Yayin da sarkin arewa yake kusatowa Urushalima, ya kamata a tuna cewa wannan kusatowar kusatowa ce ta ci gaba, wadda mazaunan Urushalima suka san tana zuwa. Wannan shi ne abin da aka bayyana a cikin Ishaya sura ta ashirin lokacin da Tartan, shugaban rundunar Assuriya, ya ci Ashdod a Masar. Sun san abin da ke zuwa, amma Shebna ya ɓata lokacinsa yana gina wa kansa kabari mai ƙayatarwa. Masana binciken kayan tarihi sun gano kabarin Shebna, suka cire rubutaccen bayani da yake a kan ƙofar kabarin, kuma yanzu yana cikin Gidan Tarihi na Birtaniya. Abin mamaki kuwa, sa’ad da aka cire Shebna daga matsayinsa, sai Eliyakim ɗan Hilkiya ya karɓi matsayin jagorancin Shebna; Eliyakim ɗan Hilkiya kuma ya karɓi hatimin sarauta wanda zai iya amfani da shi wajen tabbatar da sunansa a kan takardun hukuma. Shi ma wannan hatimi masana binciken kayan tarihi sun gano shi, kuma yana cikin wannan gidan tarihin guda a Ingila. Shebna yana cikin gidan tarihin, kabarinsa ne ke wakiltarsa, alamar mutuwa; Eliyakim kuwa, ɗan Hilkiya, yana cikin gidan tarihin tare da wakilcin hatimin rai.

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Saboda ƙin amincewar Shebna ga saƙon gargaɗi game da sarkin arewa, an tofar da shi daga bakin Ubangiji, kuma kalmar da aka fassara da “tofar” a cikin gargaɗin Wahayi ga Laodicea, a zahiri tana nufin amai mai fita da ƙarfi. Tare da Nehemiya ya fitar da Tobiya da kayansa, kuma game da Shebna an jefa shi da ƙarfi kamar ƙwallo zuwa ƙasa mai nisa. Shebna shi ne Adventistocin Laodicea waɗanda suke ƙin saƙon annabci da aka buɗe a 1989 kuma suna shirin zuwa kabari—alamar dabba; Eliyakim ɗan Hilkiya kuma shi ne Adventism na Philadelphia wanda yake karɓar hatimin Allah.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> Kuma zai zama a wannan rana, zan kira bawana Eliyakim ɗan Hilkiya: zan tufatar da shi da rigarka, in ƙarfafa shi da ɗamararka, kuma zan ba da mulkinka a hannunsa; zai kuwa zama uba ga mazaunan Urushalima, da kuma ga gidan Yahuza. Ishaya 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

A lokacin dokar Lahadi, ana raba alkama da ciyawar banza a cikin Adventism, kuma ana ba Eliyakim ɗan Hilkiya jagorancin ikkilisiya mai nasara, sa’an nan kuma Ubangiji ya ɗaga ikkilisiyarsa a matsayin tuta yayin da saƙon mala’ika na uku yake ƙaruwa ya zama ƙara mai ƙarfi. Wataƙila na yi maimaitawa fiye da kima da na haɗa jimlar “ɗan Hilkiya,” alhali kuwa zan iya cewa kawai Eliyakim. Amma tare, uba da ɗansa alama ce ta saƙon Iliya kafin annobai bakwai na ƙarshe. Saƙon Iliya yana amfani da alamar ubanni da ’ya’ya domin wakiltar na fari (uba) da na ƙarshe (ɗa). Wannan dangantakar annabci tana taimakawa ga kacici-kacicin ƙarshe a sura ta ashirin da biyu. Alkawarin da aka yi wa Eliyakim, ɗan Hilkiya, shi ne cewa Ubangiji zai ɗora maɓallin gidan Dawuda a bisa kafadarsa.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

“Gidan Dawuda” shi ne saƙon uba da ɗa da Yesu ya ambata a cikin tattaunawarsa ta ƙarshe da Yahudawa masu tawaye. Haka kuma a nan ne Ya rufe littafin Ru’ya ta Yohanna. Gidan Dawuda yana da maɓalli, wanda idan ba a yi amfani da wani abu dabam ba a ranar 22 ga Oktoba, 1844, domin wuri kaɗai a cikin Nassosi da ke nuni ga wannan maɓalli shi ne a cikin saƙon zuwa ga ikkilisiyar Filadelfiya.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Kuma zan ɗora maɓallin gidan Dawuda a bisa kafaɗarsa; haka kuma zai buɗe, ba kuwa wanda zai rufe; zai kuma rufe, ba kuwa wanda zai buɗe. Ishaya 22:22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

> “Kuma ga mala’ikan ikkilisiya a Filadelfiya ka rubuta; Ga abin da Mai Tsarki, Mai Gaskiya, mai riƙe da mabuɗin Dawuda, wanda yake buɗewa ba kuwa wanda zai rufe; yake kuma rufewa ba kuwa wanda zai buɗe, ya ce; Na san ayyukanka: ga shi, na sa a gabanka ƙofa buɗaɗɗiya, kuma ba mai iya rufe ta: gama kana da ɗan ƙarfi kaɗan, kuma ka kiyaye maganata, ba ka kuwa yi musun sunana ba. Ga shi, zan sa waɗanda suke na majami’ar Shaidan, waɗanda suke cewa su Yahudawa ne, alhali ba haka ba ne, sai dai suna ƙarya; ga shi, zan sa su zo su yi sujada a gaban ƙafafunka, su kuma sani cewa na ƙaunace ka. Domin ka kiyaye maganar haƙurina, ni ma zan kiyaye ka daga lokacin gwaji, wanda zai auko wa dukkan duniya, domin a gwada mazauna duniya. Ga shi, ina zuwa da sauri: ka riƙe abin da kake da shi da ƙarfi, kada wani ya karɓe kambinka. Wanda ya yi nasara zan mai da shi ginshiƙi a cikin haikalin Allahna, ba kuma zai ƙara fita waje ba ko kaɗan: zan kuma rubuta a kansa sunan Allahna, da sunan birnin Allahna, wato sabuwar Urushalima, wadda take saukowa daga sama daga wurin Allahna: zan kuma rubuta a kansa sabon sunana. Mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi.” Ru’ya ta Yohanna 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliyakim yana wakiltar wani ɗan Filadelfiya a lokacin motsin Millerite wanda ya buɗe Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844. Na san cewa Almasihu ne, Babban Firist ɗinmu, ya buɗe wannan ƙofar zamanin, amma Almasihu ya ɗora maɓallin a kan kafadar Eliyakim ɗan Hilkiya, kuma ya bayyana cewa, “shi zai buɗe.” Mun kai ga matsayin da na nuna a farkon wannan maƙala.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Akwai sau goma sha takwas a cikin littafin Ishaya da muke samun kalmar “nauyi,” amma sau bakwai daga cikinsu tana wakiltar wani abu da ake ɗauka a kan kafaɗa, sau goma sha ɗaya kuma tana wakiltar annabcin halaka. A ɗaya daga cikin waɗannan sau goma sha takwas, kalmar da ke nufin annabcin halaka kuma a lokaci guda ana amfani da ita don wakiltar nauyin da ake ɗauka a kan kafaɗa.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Labarin kwarin wahayi yana magana ne game da saƙon hallaka da ya haifar da rukuni biyu na masu bauta a Urushalima. Saƙon annabci wanda ya gano buɗewar shari’a Uba Miller ne ya gabatar da shi, kuma shi ne saƙon mala’ika na farko, wanda ya ƙare lokacin da aka rufe ƙofar wuri mai tsarki, aka kuma buɗe Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844. “Nauyin” da aka ɗora a kafaɗar William Miller, wanda aka ba shi aiki ya ɗauka ya kai wa duniya, shi ne saƙon mala’ika na farko, annabcin hallaka wanda ya ƙare a ranar 22 ga Oktoba, 1844 tare da isowar saƙon mala’ika na uku.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Makullin gidan Dawuda kuwa zan ɗora a kafadarsa,” kuma an ce, “A ranar nan,” “ƙusoshin da aka kafa a wuri tabbatacce za a cire su, a sare su, su fāɗi; kuma nauyin da yake a kansa za a yanke shi.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Kalmar da aka fassara a nan da “nauyi” ita ce kalmar da ke bayyana annabcin hallaka, amma wannan annabcin hallaka ba shi ne kalmar Ibrananci da Ishaya yake amfani da ita don wakiltar wani abu da kake ɗauka a kan kafadarka ba. A matsayin kalmar annabcin hallaka, tana nufin cewa za a ɗora maɓallin Dawuda a kan kafadar Eliyakim, ɗan Hilkiya, kuma nauyin da yake a kan kafadarsa annabcin hallaka ne. Wannan wasa ne mai zurfi da kalmomi!

Sister White says this about a key that is attached to the Bible.

’Yar’uwa White ta faɗi wannan game da wani mabuɗi da yake a haɗe da Littafi Mai Tsarki.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> “Mai alaƙa da Maganar Allah akwai mabuɗi da ke buɗe akwatin kayan ado mai daraja, domin gamsuwarmu da farin cikinmu. Ina jin godiya saboda kowane haske kaɗan. A nan gaba, abubuwan da muke fuskanta yanzu, masu matuƙar asiri a gare mu, za a bayyana su. Wasu abubuwan da muke fuskanta mai yiwuwa ba za mu taɓa fahimtarsu sarai ba sai lokacin da wannan mai mutuwa zai yafa rashin mutuwa.” Manuscript Releases, volume 17, 261.

Miller’s opening remarks about his dream says this.

Jawaban farko na Miller game da mafarkinsa ya faɗi haka.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> “Na yi mafarki cewa Allah, ta wurin wata hannu marar ganuwa, ya aiko mini da wani ƙaramin akwati mai ƙyalli da aka ƙera cikin banmamaki, mai tsawon kusan inci goma da faɗin inci shida murabba’i, wanda aka yi da itacen ebony da lu’ulu’u da aka sa a cikinsa da fasaha ta musamman. A jikin akwatin kuwa akwai maƙulli a rataye. Nan da nan na ɗauki maƙullin, na buɗe akwatin, sai ga abin mamakina da al’ajabina, na same shi cike da kowane iri da girman kayan ado masu daraja, lu’u-lu’u, duwatsu masu daraja, da tsabar zinariya da azurfa na kowane girma da daraja, an shirya su da kyau ƙwarai a wurarensu dabam-dabam a cikin akwatin; kuma kasancewarsu a haka shirye suka haskaka wani haske da ɗaukaka wadda rana kaɗai ce take daidai da ita.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

A cikin bayanan ƙasa na mafarkin da James White ya rubuta, ya faɗi wannan game da mabuɗin.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> “‘Makullin da aka rataya’ shi ne irin yadda yake fassara Kalmar annabci—yana kwatanta Nassi da Nassi—Littafi Mai Tsarki shi ne mai fassara kansa. Da wannan makulli Ɗan’uwa Miller ya buɗe ‘akwatin,’ wato babbar gaskiyar zuwan Ubangiji ga duniya.” James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

James White ya yi sharhi a kan wannan mafarki, kuma a cikin yin haka ya rubuta gabatarwa. Yana da matuƙar muhimmanci a gane cewa Miller ya yi mafarkinsa kuma ya buga shi a shekara ta 1847, aƙalla shekaru biyu bayan Babban Ɓacin Rai, a lokacin da Adventistocin Millerite waɗanda a da suke haɗe wuri guda sun riga sun watse. An raba Miller da motsin, kuma “ƙaramin garken” da aka “warwatsa a ko’ina” har yanzu suna shan wahala saboda wannan ƙuncin rai. Mafarkin Miller ya yi magana ga wannan yanayi, kuma James White ya yi sharhi a kansa, Ellen White kuma ta yi nuni da shi ta hanya mai cikakkiyar tabbaci. James White ya rubuta gabatarwa ga mafarkinsa, ya haɗa da mafarkin, sannan ya ƙara wasu ’yan bayanan ƙasa. Gabatarwarsa, mafarkin, da bayanan ƙasan za su kasance a ƙarshen wannan talifi domin waɗanda suke buƙatar samun wannan bayani.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Ishaya ashirin da biyu misali ne na farkon da kuma ƙarshen Adventism. A cikin tarihin biyun nan, an samu kuma za a samu rabuwa wadda ta auku a ranar 22 ga Oktoba, 1844, sa’an nan kuma za ta sake faruwa a lokacin dokar Lahadi. Wannan rabuwa a cikin duka biyun, wato farkon da ƙarshen, cikar misalin budurwai goma ne. Sister White ta sanar da mu cewa budurwai marasa hikima Laodiceyawa ne. Shebna yana wakiltar Adventistocin Laodiceya a farkon da ƙarshen Adventism. Eliyakim, ɗan Hilkiya, yana wakiltar Adventistocin Filadelfiya.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Amma Hilkiya kuma yana wakiltar uban Adventism, gama “zai zama uba ga mazaunan Urushalima, da kuma ga gidan Yahuza.” Ana kiran William Miller cikin girmamawa da suna “Uba Miller.” An ɗora wa Miller “mabuɗin Dawuda” a kafaɗarsa, wanda yake wakiltar hanyarsa ta nazarin Nassosi, “layi bisa layi.”

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Akwatin nan shi ne Littafi Mai Tsarki; ya yi amfani da “maɓallin Dawuda,” wanda yake wakiltar ƙa’idojin fassarar annabci da ya yi amfani da su wajen buɗe gaskiyar mala’ika na fari. Waɗannan ƙa’idoji, (maɓallin Dawuda) da annabcin hallaka nasa (nauyi) wanda aka fahimta ta wurin maɓallin Dawuda, an rataye su “kamar ƙusa a wurin tabbaci” a cikin haikali. “Ƙusan” kuwa ita ce ranar 22 ga Oktoba, 1844. Kalmar “ƙusa” na nufin fil, ƙusa ko turke, tana wakiltar alamar hanya. “Nauyin,” wato annabcin hallaka da aka rataya a kan wannan ƙusa, shi ne saƙon mala’ika na fari, kuma wannan saƙo ya kai ƙarshe a ranar 22 ga Oktoba, 1844, sa’ad da annabcin hallaka ya cika, aka cire shi, aka sare shi, ya kuma fāɗi. An cire shi domin saƙon annabci na hallaka ya zama abin da ya riga ya wuce, sai ƙusan kuma dole a matsar da ita zuwa Wuri Mafi Tsarki, inda za a rataya wani nauyin hallaka a kanta.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Annabcin Miller na hallaka, wanda aka fahimta ta wurin ƙa’idodin annabci da aka wakilta a matsayin “mabuɗin Dawuda,” zai kafa ƙusa a wuri mai tsarki wadda za ta riƙe dukan ɗaukakar gidan ubansa. Kalmar “ɗaukaka” a cikin wannan nassi tana nufin nauyi. Abin da yake riƙe nauyin gida shi ne harsashinsa. Aikin tushe na Miller yana riƙe nauyin dukan ƙarin hasken saƙon mala’ika na uku da aka wakilta ta “’ya’ya da fitowa.” Yana riƙe nauyin dukan kayayyaki iri-iri na haikali. Kuma an aza harsashin domin haikali da za a sa kursiyi mai ɗaukaka.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Eliyakim ɗan Hilkiya yana wakiltar ikkilisiyar Filadelfiya. Eliyakim na nufin Allah na ɗagawa, gama Eliyakim, uban Urushalima, yana wakiltar William Miller wanda Allah ya yi amfani da shi wajen tayar da harsashin mutanen alkawarinsa zaɓaɓɓu. Shi ɗan Hilkiya ne, sunan da aka samo daga kalmomi biyu, na biyun kuwa Allah ne, na farkon kuma yana nufin “santsi” kamar yadda yake a cikin santsin magana. Hilkiya yana wakiltar Kalmar Allah ko muryarsa, ɗansa kuma yana wakiltar ɗaga haikalin.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

A ƙarshen Adventism dole ne a sami annabcin halaka, kuma wannan annabcin shi ne mala’ika na uku na Ru’ya ta Yohanna sura ta goma sha huɗu. Dole ne a sami maɓalli a ƙarshe wanda aka yi masa alama ta wurin maɓallin Miller. “Maɓallin” a zamaninmu yana bisa ga maimaituwar tarihi, kuma musamman ka’idar ambato na farko, wadda ta ƙunshi ko kuma ita ce ƙa’idar da Almasihu da kansa ya wakilta a matsayin Alfa da Omega. Dole ne a sami ɗan Miller. Saboda haka Miller a matsayin uba ya zama Hilkiya, Maganar Ubangiji, kuma ɗan Miller shi ne Eliyakim, ma’ana Allah na tashewa. Uba Miller ya tayar da haikali, kuma ɗan Miller yana bayyana lokacin da aka raba Lawodikiya da Filadelfiya, kuma aka tada Filadelfiyawa a matsayin tuta. Dole ne a sami ƙusa da aka kafa da ƙarfi, amma ba a wuri mai tsarki ba kamar yadda yake a tarihin Miller, sai dai a Wuri Mafi Tsarki. Wannan ƙusa da nauyin da aka rataya a kanta za a datse su a ƙarshen saƙon mala’ika na uku kamar yadda aka yi a ƙarshen saƙon mala’ika na farko. Sa’ad da Mika’ilu ya miƙe, kuma lokacin jarrabawar mutum ya rufe, annabcin halaka zai zama abin da ya riga ya wuce, an kawar da shi, an datse shi, kuma ya faɗi.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Rarrabuwa ko tarwatsewar da ta biyo bayan shudewar lokaci a shekarar 1844 za a maimaita ta a lokacin dokar Lahadi. Ishaya ashirin da biyu misali ne na yanayin da ke kai ga rabuwa tsakanin Adventistocin Laodikiya da Adventistocin Filadelfiya, wadda take faruwa a rikicin dokar Lahadi.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> Ka rubuta wa mala’ikan ikkilisiyar Lawodikiyawa cewa; Ga abin da Amin, mashaidi mai aminci da na gaskiya, farkon halittar Allah, yake faɗi; Na san ayyukanka, cewa ba ka da sanyi, ba ka da zafi: da ma ka zama mai sanyi ko mai zafi. Saboda haka, domin kai mai ɗumi ne, ba ka da sanyi, ba ka da zafi, zan tofar da kai daga bakina. Domin kana cewa, Ni mai arziki ne, na ƙaru da dukiya, ba ni da bukatar kome; alhali kuwa ba ka sani ba cewa kai abin tausayi ne, kuma matalauci ne, kuma makaho ne, kuma tsirara ne: Ina ba ka shawara ka saye a gare ni zinariya da aka gwada cikin wuta, domin ka zama mai arziki; da fararen tufafi, domin a sa maka su, kada kunyarsa tsiraicinka ta bayyana; kuma ka shafa wa idanunka maganin ido, domin ka gani. Dukan waɗanda nake ƙauna, ina tsauta musu, ina hori: saboda haka ka himmatu, ka tuba. Ga shi, ina tsaye a bakin ƙofa, ina ƙwanƙwasawa: in wani ya ji muryata, ya buɗe ƙofar, zan shiga wurinsa, in ci abinci tare da shi, shi kuma tare da ni. Wanda ya yi nasara zan ba shi ya zauna tare da ni a kursiyina, kamar yadda ni ma na yi nasara, na kuma zauna tare da Ubana a kursiyinsa. Mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi. Ru’ya ta Yohanna 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Bayan gabatarwar mafarkin, sai James White ya haɗa mafarkin tare da bayanan ƙasa. Ba ni da wata matsala game da yadda James White ya yi amfani da mafarkin Miller, duk da cewa mun sha wallafa fassarar mafarkinsa wadda ta ɗan bambanta kaɗan da ta James White. Babbar hanyar fahimta ta James White wadda ta bambanta da abin da muka wallafa ita ce, yana sanya “duwatsu masu daraja” a cikin mahallin mutanen Allah, alhali kuwa mu muna fahimtar cewa duwatsun masu daraja gaskiyoyi ne na annabci. Babu wani saɓani, gama mutum yana bayyana abin da yake gaskatawa, kuma warwatsewar duwatsun masu daraja bayan Babban Cizon Rai tana misalta warwatsewar mutanen Allah KAFIN dokar Lahadi. Amma wannan al’amari na nazari ne na gaba.

## James White’s introduction to William Miller’s Dream

Gabatarwar James White ga Mafarkin William Miller

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> “An wallafa mafarkin da ke biye a cikin Advent Herald, fiye da shekaru biyu da suka wuce. A sa’an nan na ga cewa ya fito fili yana nuna abin da muka fuskanta a dā game da zuwan Almasihu na biyu, kuma cewa Allah ya ba da mafarkin domin amfanin garken da ya warwatsu.

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Daga cikin alamu na kusantar zuwan babbar kuma mai ban tsoro ranar Ubangiji, Allah ya sa mafarkai. Duba Joel 2:28–31; Ayyukan Manzanni 2:17–20. Mafarkai na iya zuwa ta hanyoyi uku; na farko, ‘ta wurin yawan al’amura.’ Duba Mai-Wa’azi 5:3. Na biyu, waɗanda suke ƙarƙashin ƙazamin ruhu da ruɗin Shaiɗan, na iya yin mafarkai ta wurin tasirinsa. Duba Kubawar Shari’a 8:1–5; Irmiya 23:25–28; 27:9; 29:8; Zakariya 10:2; Yahuza 8. Na uku kuma, Allah kullum ya koyar, har yanzu kuma yana koyar da mutanensa, kaɗan ko fiye, ta wurin mafarkai, waɗanda suke zuwa ta aikin mala’iku da Ruhu Mai Tsarki. Waɗanda suke tsaye cikin bayyanannen hasken gaskiya za su san sa’ad da Allah ya ba su mafarki; irin waɗannan kuwa ba za a ruɗe su ba, kuma ba za a karkatar da su ta wurin mafarkan ƙarya ba.”

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> “Sai ya ce, Ku ji maganata yanzu; in akwai annabi a cikinku, ni UBANGIJI zan bayyana kaina gare shi cikin wahayi, in kuma yi magana da shi cikin mafarki. Lissafi 12:5.”

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> “Yakubu ya ce, ‘Mala’ikan Ubangiji ya yi mini magana a cikin mafarki.’ Farawa 31:2. ‘Kuma Allah ya zo wa Laban mutumin Suriya a cikin mafarki da dare.’ Farawa 31:24. Ku karanta mafarkan Yusuf, a cikin Farawa 37:5–9, sa’an nan kuma labari mai ban sha’awa game da cikar su a Masar.”

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “A Gibeyon Ubangiji ya bayyana ga Sulemanu cikin mafarki da dare. 1 Sarakuna 3:5. An ba da babban muhimmin hoton nan na sura ta biyu ta Daniyel cikin mafarki, haka kuma dabbobi huɗu, da sauransu, na sura ta bakwai. Sa’ad da Hirudus ya nemi ya hallaka Mai-ceton jaririn, an gargaɗi Yusuf cikin mafarki ya gudu zuwa Masar. Matiyu 2:13.”

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> “Kuma zai zama a KWANAKIN ƘARSHE, in ji Allah, zan zubo daga Ruhuna a kan dukan masu rai: kuma ’ya’yanku maza da ’ya’yanku mata za su yi annabci, kuma samarinku za su ga wahayoyi, kuma dattawanku za su yi mafarkai. Ayyukan Manzanni 2:17.”

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Baiwar annabci, ta wurin mafarkai da wahayi, a nan ’ya’yan Ruhu Mai Tsarki ce, kuma a cikin kwanaki na ƙarshe za a bayyanar da ita gwargwadon isa har ta zama alama. Tana ɗaya daga cikin baiwoyi na ikkilisiyar bishara.

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> “Kuma ya ba waɗansu su zama manzanni; waɗansu kuma ANNABAWA; waɗansu masu wa’azin bishara; waɗansu kuma makiyaya da malamai; domin kammalar tsarkaka, domin aikin hidima, domin gina jikin Almasihu.” Afisawa 4:11, 12.

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> “Kuma Allah ya sa waɗansu a cikin ikilisiya, na fari manzanni, na biyu ANNABAWA, da sauransu.” 1 Korinthiyawa 7:28.

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “Kada ku rena ANNABCE-ANNABCE.” 1 Tassalunikawa 5:20. Ku kuma duba Ayyukan Manzanni 13:1; 21:9; Romawa 12:6; 1 Korintiyawa 14:1, 24, 39. Annabawa ko annabce-annabce domin gina ikkilisiyar Almasihu suke; kuma babu wata hujja da za a iya kawowa daga maganar Allah cewa an nufe su su daina kafin masu bishara, fastoci da malamai su daina. Amma mai gardama ya ce, “An yi wahayi da mafarkai na ƙarya da yawa har ba zan iya yarda da wani abu irinsu ba.” Gaskiya ne cewa Shaidan yana da na jabu. A koyaushe yana da annabawan ƙarya, kuma tabbatacce ne cewa za mu sa ran su yanzu a wannan sa’arsa ta ƙarshe ta ruɗu da cin nasara. Waɗanda suke ƙin irin waɗannan bayyanannu na musamman domin akwai na jabu, za su iya, daidai da haka, su ɗan ci gaba kaɗan su musanta cewa Allah ya taɓa bayyana kansa ga mutum cikin mafarki ko wahayi, domin na jabu ya kasance a kullum.

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Mafarkai da wahayi su ne hanyoyin da Allah ya bayyana kansa ga mutum. Ta wurin wannan hanya ya yi magana ga annabawa; ya sanya baiwar annabci cikin baiwoyin ikkilisiyar bishara, kuma ya lissafta mafarkai da wahayi tare da sauran alamu na ‘KWANAKIN ƘARSHE.’ Amin.”

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> “Manufata cikin bayanan da ke sama ita ce in kawar da ƙorafe-ƙorafe ta hanyar bisa ga Nassi, in kuma shirya zuciyar mai karatu domin abin da ke biye.” James White, Brother Miller’s Dream, 1–3.

## William Miller’s Second Dream

Mafarki na Biyu na William Miller

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Na yi mafarki cewa Allah, ta hannun da ba a gani, ya aiko mini da wani ƙaramin akwatin taska da aka ƙera da fasaha mai ban mamaki, tsawonsa kamar inci goma ne, faɗinsa kuwa inci shida a murabba’i, an yi shi da baƙin itace na ebony da lu’ulu’u da aka zāna a ciki da ƙwarewa ta musamman. Akwatin taskar kuwa yana da maɓalli a manne da shi. Nan da nan na ɗauki maɓallin na buɗe akwatin taskar; sai ga shi, abin mamaki da al’ajabi a gare ni, na same shi cike da kowane iri da kowane girman kayan ado masu daraja, lu’u-lu’u, duwatsu masu tamani, da tsabar kuɗin zinariya da azurfa na kowane girma da kowane daraja, duk kuwa an shirya su da kyau a wurarensu dabam-dabam a cikin akwatin taskar; kuma kasancewarsu a haka cikin tsari, suka haskaka wani haske da ɗaukaka wadda babu abin da ya kai ta sai rana kaɗai.”

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “Na yi tunani cewa ba aikin wajibi na ba ne in more wannan abin kallo mai ban al’ajabi ni kaɗai ba, ko da yake zuciyata ta cika da murna saboda haske, kyawu, da darajar abin da yake cikinsa. Saboda haka na ajiye shi a kan teburin tsakiya a ɗakina, na kuma ba da sanarwa cewa duk wanda yake da marmari zai iya zuwa ya ga mafificin abin kallo mai ɗaukaka da haske fiye da kowane da mutum ya taɓa gani a wannan rayuwa.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Mutane suka fara shigowa, da farko kaɗan ne adadinsu, amma suna ƙaruwa har suka zama taro mai yawa. Sa’ad da suka fara duba cikin akwatin, sai su yi mamaki, su kuma yi sowa saboda farin ciki. Amma da masu kallo suka ƙaru, kowa ya fara taɓa duwatsu masu daraja, yana fitar da su daga akwatin yana kuma warwatsa su a kan tebur. Na fara tunanin cewa mai akwatin zai sāke nema a hannuna akwatin da duwatsu masu darajar; kuma idan na bar su a warwatsa su, ba zan taɓa iya mayar da su wurarensu cikin akwatin kamar dā ba; kuma na ji cewa ba zan taɓa iya fuskantar wannan lissafi ba, domin zai kasance mai girma ƙwarai. Sai na fara roƙon mutanen kada su taɓa su, kada kuma su fitar da su daga akwatin; amma yadda na ƙara roƙo, haka suka ƙara warwatsa su; kuma yanzu kamar suna warwatsa su a ko’ina cikin ɗakin, a ƙasa da kuma a kan kowane irin kayan ɗakin.”

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Sa’an nan na ga cewa a cikin lu’ulu’u da tsabar kuɗin gaske, sun warwatsa adadi marar ƙididdigewa na lu’ulu’u na bogi da tsabar kuɗin jabu. Na ƙwarai yi fushi saboda mugun halinsu da rashin godiyarsu, na kuma tsawata musu, na zarge su saboda haka; amma gwargwadon yadda na ƙara tsawata musu, haka suka ƙara warwatsa lu’ulu’un bogi da tsabar kuɗin ƙarya a cikin na gaske.

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “Sa’an nan na cika da ɓacin rai a cikin raina na jiki, na kuma fara amfani da ƙarfi na zahiri domin in tura su su fita daga ɗakin; amma yayin da nake fitar da ɗaya, uku kuma sukan shigo su kawo datti da yankakken ɓaraguzan itace da yashi da kowane irin shara, har suka rufe dukkanin ainihin jauharai, lu’ulu’u, da tsabar kuɗi, waɗanda duka suka ɓace daga gani. Sun kuma yayyage akwatin kayana gunduwa-gunduwa, suka watsar da shi cikin sharan. Na yi tsammani babu wani mutum da ya kula da baƙin cikina ko fushina. Na karaya ƙwarai, zuciyata ta yi sanyi ƙwarai, na zauna na yi kuka.

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Yayinda nake haka ina kuka da makoki saboda gagarumar asarata da alhakin da ke kaina, sai na tuna da Allah, na kuma yi addu’a da dukkan zuciya cewa Ya aiko mini da taimako. Nan take ƙofar ta buɗe, wani mutum kuwa ya shiga cikin ɗakin; da wannan ya faru, sai dukan mutanen suka fita daga ciki. Shi kuma, yana riƙe da goga a hannunsa, ya buɗe tagogin, ya kuma fara share ƙura da shara daga cikin ɗakin.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Na yi kuka gare shi ya yi haƙuri, gama akwai wasu duwatsu masu daraja a warwatse cikin ɓaraguzan.”

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> “Ya gaya mini kada in ji tsoro,” gama zai “kula da su.”

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Sa’an nan, yayinda yake share ƙura da shara, duwatsu masu daraja na ƙarya da kuɗaɗen jabu, duk suka tashi suka fita ta taga kamar gizagizai, iska kuwa ta kwashe su. A cikin wannan hayaniya na rufe idanuna na ɗan lokaci; da na buɗe su, sharan ya ƙare sarai. Duwatsu masu daraja na gaskiya, lu’ulu’u, da tsabar zinariya da azurfa, suna kwance a warwatse cikin yalwa a ko’ina cikin ɗakin.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Sa’an nan ya ɗora a kan tebur wani akwati, wanda ya fi na dā girma da kuma kyau sosai, ya kuma tattara duwatsu masu daraja, lu’ulu’u, da tsabar kuɗi, da hannaye-hannaye, ya zuba su cikin akwatin, har sai da ba a bar ko ɗaya ba, ko da yake waɗansu daga cikin lu’ulu’un ba su fi bakin allura girma ba.

> “He then called upon me to ‘come and see.’

> “Sa’an nan ya kira ni cewa in ‘zo in gani.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Na duba cikin akwatin, amma idanuna suka rude saboda abin da suka gani. Sun yi haske sau goma fiye da ɗaukakarsu ta dā. Na yi tunani cewa an goge su a cikin yashi ta ƙafafun waɗancan mugayen mutane waɗanda suka warwatsa su, suka tattake su cikin ƙura. An jera su cikin kyakkyawan tsari a cikin akwatin, kowannensu a wurinsa, ba tare da wata alamar wahalar mutumin da ya jefa su a ciki ba. Na yi ihu saboda tsananin farin ciki, kuma wannan ihun ya tashe ni.” Early Writings, 81–83.

## James White’s Footnotes

Bayanan Ƙasa na James White

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “Akwatin” yana wakiltar manyan gaskiyar Littafi Mai Tsarki, dangane da zuwan Ubangijinmu Yesu Almasihu na biyu, waɗanda aka ba wa Ɗan’uwa Miller ya buga domin duniya.

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> “‘Makullin da aka rataye’ shi ne hanyarsa ta fassara Kalmar annabci—yana kwatanta nassi da nassi—Littafi Mai Tsarki shi ne mai fassara kansa. Da wannan makulli Ɗan’uwa Miller ya buɗe ‘akwatin,’ wato, babbar gaskiyar zuwan Ubangiji ga duniya.

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> “‘Mutane suka fara ta kwararo suna shigowa, da fari kaɗan ne adadinsu, amma suka ƙaru har suka zama taro mai yawa.’ Sa’ad da farko Ɗan’uwa Miller, tare da wasu kaɗan ƙwarai, suka fara yin wa’azin koyarwar zuwan Almasihu, ba ta yi tasiri sosai ba, kuma kaɗan ne ƙwarai aka tashe su ta wurinta; amma daga 1840 zuwa 1844, duk inda aka yi wa’azinta, aka tada dukan al’umma.”

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> “‘Lu’ulu’u, almasai, da sauransu’ na ‘iri-iri kuma masu girma dabam-dabam’ waɗanda aka ‘shirya su da kyau ƙwarai a wurare dabam-dabam nasu a cikin akwatin kayan ado’ suna wakiltar ’ya’yan Allah, [Malachi 3:17,] daga dukan ikilisiyoyi, kuma daga kusan kowane matsayi da yanayin rayuwa, waɗanda suka karɓi bangaskiyar zuwan Almasihu, kuma aka ga suna ɗaukar tsayuwa mai ƙarfi a matsayinsu dabam-dabam, a cikin tsattsarkan al’amarin gaskiya. Yayin da suke tafiya cikin wannan tsari, kowane ɗaya yana mai lura da aikinsa na kansa, kuma yana tafiya cikin tawali’u a gaban Allah, ‘sun haskaka wani haske da ɗaukaka’ ga duniya, wanda ba wata ikilisiya ta kai ga misalinsa face ikilisiya a zamanin manzanni. Saƙon, [Revelation 14:6, 7] ya tafi, kamar a kan fikafikan iska, kuma gayyatar nan, ‘Ku zo, gama kome yanzu ya riga ya shirya,’ [Luke 14:17.] ta bazu tare da iko da tasiri.”

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> “Sa’ad da mala’ikan nan mai tashi [Wahayin Yahaya 14:6, 7.] ya fara yin wa’azin bishara ta har abada, cewa, ‘Ku ji tsoron Allah, ku ba shi ɗaukaka; gama sa’ar shari’arsa ta zo,’ mutane da yawa suka yi sowa ta farin ciki saboda zuwan Yesu, da maidowa, waɗanda daga baya suka yi hamayya, suka yi izgili, suka kuma raina gaskiyar da ɗan lokaci kaɗan a baya ta cika su da farin ciki. Sun wahalar da jauharai, suka kuma tarwatsa su. Wannan ya kawo mu ga kaka ta shekarar 1844, lokacin da zamanin tarwatsawa ya fara. Ku lura da wannan: Su ne waɗanda a dā suka ‘yi sowa ta farin ciki’ suka wahalar da jauharai, suka kuma tarwatsa su. Kuma tun daga 1844, ba wanda ya tarwatsa garken da tasiri irin nasu, ya kuma ɓatar da su daga hanya, kamar waɗanda a dā suka yi wa’azin gaskiya, suka yi farin ciki a cikinta; amma daga baya suka yi musun aikin Allah, da cikar annabci a cikin ƙwarewarmu ta zuwan Almasihu da ta gabata.”

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> “Shaidar Ɗan’uwa Miller, na tsawon wasu watanni bayan kiran Tsakar Dare, a wata na bakwai, 1844, ita ce an rufe ƙofa, kuma motsin zuwan Almasihu cikar annabci ne, kuma mun yi daidai wajen wa’azin lokaci. Sa’an nan ya gargaɗi ’yan’uwansa, ta wurin Advent Herald, su riƙe da ƙarfi, su yi haƙuri, kuma kada su yi gunaguni da juna; Allah kuwa ba da daɗewa ba zai kuɓutar da su a kan wa’azin lokaci. Ta wannan hanya ya roƙa domin jauharai, alhali yana jin “alhakinsa” a kansu, kuma cewa “zai zama babba ƙwarai.””

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> “‘Kayan ado na jabu da kuɗin jabu’ waɗanda aka warwatsa a cikin na gaskiya, a fili suna wakiltar waɗanda tuba tasu ta ƙarya ce, ko kuwa ‘’ya’ya baƙi,’ [Hosea 5:7.] tun da aka rufe ƙofa a 1844.

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> “Na biyu, ‘akwatin’ da ya fi na farko girma sosai kuma ya fi shi kyau,” wanda aka tattara ‘duwatsu masu daraja,’ ‘lu’ulu’u,’ da ‘tsabar kuɗi’ da suka warwatse a cikinsa, yana wakiltar faɗin filin gaskiya mai rai ta yanzu wanda a cikinsa za a tattara garken da ya warwatse, wato 144,000, dukkansu suna da hatimin Allah mai rai. Ba ko ɗaya daga cikin lu’ulu’un nan masu daraja da za a bari a cikin duhu. Ko da yake waɗansu ‘ba su fi kan allura girma ba,’ ba za a manta da su ba, a kuma bar su a waje a wannan rana sa’ad da Allah yake tattara jauharansa. [Malachi 3:16–18.] Yana iya aiko mala’ikunsa ya gaggauta fitar da su kamar yadda ya fitar da Lot daga Sodom. ‘Ubangiji zai yi ɗan gajeren aiki a kan duniya.’ ‘Zai taƙaita shi cikin adalci.’ Duba Romans 9:28.”

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “‘Ƙazanta da askin itace, yashi da kowane irin shara,’ suna wakiltar kurakurai dabam-dabam da masu yawa waɗanda aka shigar a tsakanin masu bi ga zuwan Almasihu na biyu tun daga kaka na shekara ta 1844. A nan zan yi bayanin kaɗan daga cikinsu.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> “1. Matsayin da waɗansu daga cikin ‘makiyayan’ suka ɗauka da girman kai nan da nan bayan an yi kukan Tsakar Dare, wato cewa wannan ikon narkar da zuciya mai tsanani na Ruhu Mai Tsarki, wanda ya raka motsin wata na bakwai, wani tasiri ne na mesmerism. George Storrs yana cikin na farkon waɗanda suka ɗauki wannan matsayi. Ku duba rubuce-rubucensa a ƙarshen shekarar 1844, a cikin Midnight Cry, wadda ake bugawa a birnin New York a lokacin. J. V. Himes, a Taron Albany a lokacin bazarar shekarar 1845, ya ce motsin wata na bakwai ya haifar da mesmerism zurfin ƙafa bakwai. An gaya mini haka ne ta wurin wani da ya halarta, ya kuma ji wannan furuci. Sauran waɗanda suka taka rawar gani a cikin kukan wata na bakwai tun daga baya sun bayyana wannan motsi a matsayin aikin Iblis. Danganta aikin Almasihu da na Ruhu Mai Tsarki ga Iblis, a zamanin Mai Cetonmu, sabo ne; haka kuma sabo ne yanzu.”

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> “2. Gwaje-gwaje masu yawa game da ƙayyadadden lokaci. Tun da kwanaki 2300 suka ƙare a shekara ta 1844, mutane daban-daban sun kafa lokuta masu yawa domin ƙarshensu. A cikin yin haka sun kawar da ‘alamomin iyaka,’ kuma sun jefa duhu da shakka a kan dukan motsin zuwan Almasihu.

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> “3. Ruhaniya tare da dukan ruɗe-ruɗenta da wuce gona da irinta. Wannan makircin Iblis, wanda ya aikata mummunan aikin mutuwa, ya dace ƙwarai da wakilta ta wurin ‘aske-aske,’ da kuma ‘kowane irin shara.’ Da yawa daga cikin waɗanda suka shanye gubar ruhaniya sun yarda da gaskiyar abin da muka taɓa fuskanta game da zuwan Ubangiji, kuma daga wannan hujja ne aka sa mutane da yawa su gaskata cewa ruhaniya ita ce ‘ya’yan halitta ta zahiri ta gaskatawa cewa Allah ne ya jagoranci manyan motsin zuwan Ubangiji na 1843 da 1844. Bitrus, yana magana game da waɗanda za su ‘shigo da mummunan koyarwar bidi’a mai hallaka, har ma suna musun Ubangijin da ya saye su,’ ya ce, ‘SABODA SU ZA A YI MAGANAR MUMMUNA GAME DA HANYAR GASKIYA.’”

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> “4. S. S. Snow yana ikirarin cewa shi ne ‘Iliya Annabi’” Wannan mutum, a cikin baƙon tafiyarsa mai hauka da rashin ƙa’ida, shi ma ya taka rawarsa a cikin wannan aikin mutuwa, kuma tafarkinsa ya kasance yana da hali na jawo a raina ainihin matsayi na tsarkaka masu jira zuwa abin zargi a tunanin rayuka masu gaskiya da yawa.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> “A cikin wannan jerin kurakurai zan iya ƙara wasu da yawa, kamar ‘shekaru dubu’ na Ru’ya ta Yohanna 20:4, 7, a da, 144,000 na Ru’ya ta Yohanna 7:4; 14:1, waɗanda suka ‘tashi suka fito daga kaburbura’ bayan tashin Almasihu daga matattu, koyarwar rashin yin aiki, koyarwar hallakar jarirai, da sauransu, da sauransu.”

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “An yaɗa waɗannan kurakurai da ƙoƙari mai yawa, aka kuma matsa su a kan garken da ke jira, har a lokacin da Ɗan’uwa Miller ya yi mafarkin, an ‘ɓoye ainihin jauharai daga gani,’ kuma kalmomin annabin suka dace—‘An mayar da hukunci baya, adalci kuwa yana tsaye a nesa,’ da sauransu da sauransu. Duba Ishaya 59:14. A wancan lokaci babu wata takardar advent a ƙasar da take goyon bayan manufar gaskiyar wannan zamani. The Day-Dawn ita ce ta ƙarshe da ta kare matsayi na gaskiya na ƙaramin garken; amma ita ma ta mutu watanni da yawa kafin Ubangiji ya ba wa Ɗan’uwa Miller wannan mafarki; kuma a cikin ƙoƙarinta na ƙarshe kafin mutuwa ta nuna wa tsarkaka masu gajiya da nishi shekara ta 1877, wadda a lokacin tana saura shekaru talatin a gaba, a matsayin lokacin cetonsu na ƙarshe. Kaito! kaito! Ba abin mamaki ba ne cewa Ɗan’uwa Miller, a mafarkinsa, ‘ya zauna ya yi kuka’ saboda wannan yanayi mai baƙin ciki.”

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> “Ɗan’uwa Miller ya rufe idanunsa cikin mutuwa, a ranar 22 ga Disamba, 1849, abin da ya cika waɗannan kalmomi da ke cikin mafarkinsa, ‘A cikin ruɗanin motsi na rufe idanuna na ɗan lokaci kaɗan.’ Wannan cika mai ban al’ajabi a bayyane yake ƙwarai har babu wanda zai kasa ganinsa.”

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> “Akwatin, yana wakiltar gaskiyar zuwan Ubangiji da Ɗan’uwa Miller ya wallafa wa duniya, kamar yadda aka fayyace ta cikin misalin budurwai goma. [Matiyu 25:1–11.] Na fari, lokaci, 1843; na biyu, lokacin jinkiri; na uku, kukar tsakar dare, a wata na bakwai, 1844, kuma na huɗu, ƙofar da aka rufe. Babu wanda ya karanta takardun zuwan na biyu tun daga 1843, da zai musanta cewa Ɗan’uwa Miller ya goyi bayan waɗannan muhimman abubuwa huɗu a tarihin zuwan Ubangiji. Wannan daidaitaccen tsari na gaskiya, ko “akwatin,” an yayyaga shi gunduwa-gunduwa, aka warwatsa shi cikin tarkace ta wurin waɗanda suka ƙi ƙwarewarsu ta kansu, kuma suka musanta ainihin gaskiyoyin nan da su tare da Ɗan’uwa Miller suka yi wa’azinsu ga duniya da gaba gaɗi.”

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> “Ikkilisiya a sa’an nan za ta zama tsarkakakkiya kuma ‘marar aibi a gaban kursiyin Allah,’ bayan ta furta dukan kurakuranta, laifofinta da zunubanta, kuma bayan an wanke su ta wurin jinin Almasihu, an kuma shafe su, za ta kasance ba tare da ‘tabo ko alamar ƙurji, ko wani abu irin haka ba.’ Sa’an nan kuma za su haskaka da ‘sau goma fiye da ɗaukakarsu ta dā.’” JAMES WHITE Oswego, Mayu, 1850.

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