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# Future for America and July 18, 2020 - Number Six

Makoma ga Amurka da 18 ga Yuli, 2020 - Lamba ta Shida

The Ensign

Tuta

Author

Jeff Pippenger

Published

September 23, 2023

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> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Bayan kwanaki uku da rabi kuwa, Ruhun rai daga Allah ya shiga cikinsu, suka tsaya a ƙafafunsu; sai babban tsoro ya fāɗi a kan waɗanda suka gan su. Suka kuma ji wata babbar murya daga sama tana ce musu, Ku hau nan. Sai suka haura zuwa sama cikin girgije; maƙiyansu kuma suka gan su. Wahayin Yahaya 11:11, 12.

After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.

Bayan an tattake su a kan titi, Iliya da Musa suka karɓi Mai Taimako, sa’an nan kuma suka tsaya a kan ƙafafunsu. Ƙwarin ƙasusuwan da ke cikin kwarin Ezekiyel da fari suka ji wata amo, sa’an nan kuma suka fuskanci girgiza, amma har yanzu ba su da numfashi.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Sai na yi annabci kamar yadda aka umarce ni; kuma da na yi annabcin, sai aka ji wata ƙara, ga shi kuma aka yi girgiza, ƙasusuwan kuwa suka haɗu, kowane ƙashi da ƙashinsa. Da na duba kuma, sai ga jijiyoyi da nama sun bayyana a kansu, fata kuma ta rufe su ta sama; amma babu numfashi a cikinsu. Ezekiyel 37:7, 8.

When the bodies have been reconstituted, they hear the message of the four winds.

Sa’ad da aka sake haɗa jikkunan, sai su ji saƙon iskokin huɗu.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.

> Sa’an nan ya ce mini, Ka yi annabci ga iska, ka yi annabci, ya ɗan mutum, ka kuma ce wa iska, Ni Ubangiji Allah na faɗa haka; Ki zo daga iskokin nan huɗu, ya numfashi, ki hura wa waɗannan da aka kashe, domin su rayu. Sai na yi annabci kamar yadda ya umarce ni, numfashin kuma ya shiga cikinsu, suka rayu, suka tsaya a ƙafafunsu, runduna mai girma ƙwarai. Ezekiyel 37:9, 10.

All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.

Dukan annabawa suna bayyana ƙarshen duniya, saboda haka nassi daga Ezekiyel yana haifar da wani babban ƙalubale ga waɗanda suke so su guje wa saƙon annabawa biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya. Tabbas, ga waɗanda suke so su ƙi wannan saƙo, ƙaryar da ta fi sauƙi da za su iya gaya wa kansu ita ce cewa Ru’ya ta Yohanna sura ta goma sha ɗaya tarihi ne kawai da ke wakiltar Juyin Juya Halin Faransa, kuma ba shi da wani amfani da ya shafi ƙarshen duniya. Amma idan ka yarda da ainihin ka’idar cewa har ma Ru’ya ta Yohanna sura ta goma sha ɗaya tana bayyana ƙarshen duniya, to lalle ne ka daidaita da gaskiyar cewa runduna mai girma a ƙarshen duniya, wadda take gabatar da saƙon mala’ika na uku cikin ƙara mai ƙarfi, an bayyana ta a matsayin matacciya kuma wadda aka ta da kafin ta tashi tsaye a matsayin rundunar Allah.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.

> Sa’an nan ya ce mini, Ɗan mutum, waɗannan ƙasusuwan dukan gidan Isra’ila ne: ga shi, suna cewa, Ƙasusuwanmu sun bushe, begemmu ya ƙare, an yanke mu a kanmu. Saboda haka ka yi annabci, ka ce musu, In ji Ubangiji Allah; Ga shi, ya mutanena, zan buɗe kaburburanku, in sa ku fito daga kaburburanku, in kai ku cikin ƙasar Isra’ila. Za ku kuwa sani ni ne Ubangiji, sa’ad da na buɗe kaburburanku, ya mutanena, na kuma fitar da ku daga kaburburanku. Zan sa Ruhuna a cikinku, za ku rayu, zan kuma kafa ku a ƙasarku: sa’an nan za ku sani ni, Ubangiji, na faɗa, na kuma aikata, in ji Ubangiji. Ezekiel 37:11–14.

Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.

Almasihu ya hau zuwa sama tare da gajimare, kuma zai komo da gajimare; gajimaren kuwa suna wakiltar mala’iku. Musa da Iliya suna hawa zuwa sama a cikin gajimare da ke wakiltar saƙon mala’ika na uku wanda yake tashi a tsakiyar sama a lokacin dokar Lahadi a Amurka. Musa da Iliya suna hawa zuwa sama a lokacin dokar Lahadi cikin alaƙa da saƙo na Musulunci.

Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.

Ishaya ya bayyana gaskiya masu yawa da suke da alaƙa da wannan tarihi a cikin wannan nassi ɗin nan guda da Yesu ya ambata don ya bayyana aikinsa. Ya yi amfani da annabawa Iliya da Elisha a matsayin misalai na saƙon annabci da mutanen ƙasarsu ba su karɓa ba, kuma nan take hakan ya sa waɗanda suke cikin ikilisiya a Nazaret suka fusata, suka kuma nemi su kashe shi.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

> Ruhun Ubangiji Allah yana a kaina; gama Ubangiji ya shafe ni in yi wa masu tawali’u bushara; ya aike ni in ɗaure raunanan zukata, in shelanta ’yanci ga kamammu, da buɗewar kurkuku ga waɗanda aka daure; in shelanta shekarar alherin Ubangiji, da ranar ɗaukar fansar Allahnmu; in ta’azantar da dukan masu makoki; in tanada wa waɗanda suke makoki a Sihiyona, in ba su ƙawa maimakon toka, man farin ciki maimakon makoki, rigar yabo maimakon ruhun nauyi; domin a kira su itatuwan adalci, dasar Ubangiji, domin a ɗaukaka shi. Kuma za su gina kufaifan da suka daɗe da lalacewa, za su tashe kufaifan da suka rigaya suka zama kufai, za su kuma gyara biranen da suka lalace, kufaifan ƙarnoni masu yawa. Baƙi kuma za su tsaya su ciyar da tumakinku, ’ya’yan baƙin ƙasa kuwa za su zama manomanku da masu kula da gonakin inabinku. Amma ku za a kira ku Firistocin Ubangiji; mutane za su ce da ku Masu Hidimar Allahnmu; za ku ci dukiyar al’ummai, kuma cikin ɗaukakarsu za ku yi fariya. Maimakon kunyarku za ku sami ninki biyu; maimakon ruɗani za su yi farin ciki cikin rabonsu: sabili da haka a ƙasarsu za su mallaki ninki biyu; farin ciki na har abada zai zama nasu. Gama ni Ubangiji ina son shari’a, ina ƙin fashi tare da hadaya ta ƙonawa; zan kuwa shiryar da aikinsu cikin gaskiya, in kuma yi madawwamin alkawari da su. Za a san zuriyarsu a cikin al’ummai, da ’ya’yansu a tsakiyar jama’u: dukan waɗanda suka gan su za su yarda da su, cewa su ne zuriyar da Ubangiji ya sa wa albarka. Zan yi matuƙar farin ciki cikin Ubangiji, raina zai yi murna cikin Allahna; gama ya tufatar da ni da tufafin ceto, ya rufe ni da mayafin adalci, kamar yadda ango yake ƙawata kansa da kayan ado, kuma kamar yadda amarya take yi wa kanta ado da kayan adonta. Gama kamar yadda ƙasa take fitar da toho nata, kamar yadda lambu kuma yake sa abin da aka shuka a cikinsa ya tsiro; haka Ubangiji Allah zai sa adalci da yabo su tsiro a gaban dukan al’ummai.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.

> Saboda Sihiyona ba zan yi shiru ba, kuma sabili da Urushalima ba zan huta ba, har sai adalcinta ya fito kamar haske, cetonta kuma kamar fitila mai ƙonewa. Al’ummai kuma za su ga adalcinki, dukan sarakuna kuwa ɗaukakarki; kuma za a kira ki da sabon suna, wanda bakin Ubangiji zai sa masa suna. Za ki kuma zama rawanin ɗaukaka a hannun Ubangiji, da kambin sarauta a hannun Allahnki. Ba za a ƙara ce da ke Wadda Aka Yashe ta ba; haka kuma ba za a ƙara ce da ƙasarki Kufai ba: amma za a kira ki Hefziba, ƙasarki kuma Be’ula: gama Ubangiji yana jin daɗin ki, ƙasarki kuma za a aura. Gama kamar yadda saurayi yake auren budurwa, haka ’ya’yanki za su aure ki: kuma kamar yadda ango yake farin ciki saboda amarya, haka Allahnki zai yi farin ciki saboda ke. Na sa masu tsaro a kan ganuwarki, ya Urushalima, waɗanda ba za su taɓa yin shiru ba dare ko rana: ku da kuke tunatar da Ubangiji, kada ku yi shiru. Kuma kada ku ba shi hutu, sai ya kafa, har ya mai da Urushalima abin yabo a duniya. Ubangiji ya rantse da hannunsa na dama, da kuma damtsensa mai ƙarfi, Lalle ba zan ƙara ba da hatsinki ya zama abinci ga maƙiyanki ba; haka kuma ’ya’yan baƙo ba za su sha ruwanki ba, wanda kika wahala a kansa: amma waɗanda suka tara shi za su ci su yabi Ubangiji; waɗanda kuma suka tattaro shi za su sha a cikin farfajiyoyin tsarkakata. Ku bi ta, ku bi ta ƙofofi; ku shirya hanyar jama’a; ku gina, ku gina babban hanya; ku tattara duwatsu; ku ɗaga tuta saboda jama’a. Ga shi, Ubangiji ya yi shela har zuwa iyakar duniya, Ku faɗa wa ’yar Sihiyona, Ga shi, cetonki yana zuwa; ga shi, sakamakonsa yana tare da shi, aikinsa kuma yana gabansa. Kuma za su kira su, Mutane Masu Tsarki, Waɗanda Ubangiji Ya Fansa: ke kuma za a kira ki, Wadda Aka Nema, Birnin da ba a yashe ba. Ishaya 61:1–62:12.

The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.

Ubangiji ya shiga cikin “alkawari madawwami” da dubu ɗari da arba’in da huɗu waɗanda a dā an “yashe” su, amma daga baya suka zama “birni” wanda “ba a yashe shi ba.” Sun kasance “hamada,” kuma matattu a kan titi. Ishaya ya bayyana su a matsayin “Firistocin Ubangiji,” “bayin” Ubangiji, “tsarkakakken jama’a” da kuma “masu tsaro” a kan ganuwar Sihiyona.

In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.

Saɓanin waɗanda suka yi farin ciki a kan gawawwakinsu, Allah kuma sai ya yi farin ciki a kansu “kamar yadda ango yake farin ciki a kan amarya.” A lokacin ne aka riga aka shirya amaryar. Kamar yadda a cikin alkawarin da aka yi wa Filadelfiya Ubangiji ya ba su “sabon suna,” haka kuma Ya bayyana sunansu a matsayin “Hephzibah” da “Beulah.” Hephzibah na nufin farin cikina yana cikinta, Beulah kuma na nufin aure. Ubangiji yana auren waɗanda Iliya da Musa suke wakilta.

The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.

Aikin da aka ba su shi ne su shirya hanya domin zuwan Kristi na biyu ta wurin yin wa’azin “labari mai daɗi” na Kristi da adalcinsa “har zuwa ƙarshen duniya.” An shafe su ta wurin Mai Ta’aziyya a zubowar Ruhu, sa’an nan kuma za a ɗaga su “a matsayin tuta,” kamar yadda “babbar murya daga sama” take cewa “gare su, Ku hau nan.” Sa’an nan kuma za su zama kamar “rawanin ɗaukaka” da “rawanin sarauta” a hannun Ubangiji. Zakariya ya bayyana wannan rawanin nan ɗaya a matsayin tuta, yana kuma sanya aukuwar wannan al’amari a lokacin ruwan sama na ƙarshe.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.

> Kuma Ubangiji Allahnsu zai cece su a wannan rana kamar garken mutanensa; gama za su zama kamar duwatsun kambi, da aka ɗaga kamar tuta a ƙasarsa. Gama alherinsa yaya girma yake, kyawunsa kuma yaya girma yake! Hatsi zai sa samari su yi farin ciki, sabon ruwan inabi kuma ’yan mata. Ku roƙi Ubangiji ruwa a lokacin ruwan ƙarshen damina; haka Ubangiji zai yi gizagizai masu walƙiya, ya ba su ruwan sama kamar da bakin kwarya, ga kowa ciyawa a fili. Zakariya 9:16–10:1.

They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.

Za su zama “garken mutanensa,” amma Ubangiji yana da garke na biyu wanda har yanzu yake cikin Babila a lokacin, wanda shi ma zai kira. Aikinsu zai kasance su sāke gina kufaifayyun wuraren nan na “dā” da kuma “hallakarwa” ta tsararraki masu yawa. Su ne waɗanda za su komo su sāke kafa tsofaffin hanyoyi waɗanda aka ƙi kuma aka rufe su a cikin Adventism da kuma a wajen Adventism. Za su koma ga asalin gaskiyoyin Millerite, su gabatar da su cikin tsarkin su ga Adventism ɗin Laodiceya, kuma za su kuma gabatar da saƙo ga waɗanda suke a wajen Adventism game da gaskiyoyin “dā” masu alaƙa da dokar Allah, musamman Asabar. Cikin yin haka za su yi amfani da tarihohin tsararraki masu yawa domin su kwatanta sabon tarihi. Aikinsu zai gudana ne a lokacin ruwan sama na ƙarshe, sa’ad da hukuncin Allah suke cikin ƙasar. Sa’ad da Ubangiji, da hannunsa na dama, ya ɗaga su sama a matsayin tuta, dukan duniya wadda a dā ta yi murna a kan gawawwakin su da suke kwance a kan titi za ta ga tutar, ta kuma ji ƙahon gargadin masu tsaro.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Ku dukan mazaunan duniya, da mazauna ƙasa, ku duba, sa’ad da ya kafa tuta a kan duwatsu; kuma sa’ad da ya busa ƙaho, ku ji. Ishaya 18:3.

In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”

A sura ta goma sha ɗaya na Ru’ya ta Yohanna, sa’ad da waɗanda suke ta murna a kan gawawwakinsu suka ga sun miƙe tsaye, “babban tsoro ya sauko a kansu waɗanda suka gan su.”

> Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.

> Sa’an nan Assuriyawa za su fāɗi ta wurin takobi, amma ba ta wani jarumi ba; takobi kuma, ba ta wani marar ƙarfi ba, za ta cinye shi. Amma zai gudu daga takobi, samari nasa kuma za su ruɗe. Zai haye zuwa sansaninsa mai ƙarfi saboda tsoro, sarakunansa kuma za su firgita saboda tuta, in ji Ubangiji, wanda wutarsa take cikin Sihiyona, kuma murhunsa yake cikin Urushalima. Ishaya 31:8, 9.

All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.

Dukan shaidun annabi suna haɗuwa tare a cikin littafin Ru’ya ta Yohanna. Ba’ashuriye yana wakiltar sarkin arewa a cikin Daniyel goma sha ɗaya aya ta arba’in zuwa arba’in da biyar, wanda zai kai ga ƙarshensa ba tare da wani ya taimake shi ba. Sa’ad da dubu ɗari da arba’in da huɗu, waɗanda su ne masu tsaron Allah, suka busa ƙaho, dukan duniya za ta ji ta kuma ji tsoro. Waɗanda annabawa biyun suke wakilta za a “shafe su” ta wurin Mai Taimako “su yi bisharar alheri” waɗanda su ne “labarai daga gabas da kuma daga arewa” waɗanda suke “ta da hankali” ga sarkin arewa a cikin Daniyel sura ta goma sha ɗaya aya ta arba’in da huɗu, kuma wannan yana nuna farkon tsanantawa na rikicin dokar Lahadi. A wancan lokaci al’ummai za su amsa ga saƙon su fito daga Babila, su zo kuma su haɗu da firistocin Ubangiji, waɗanda kuma ake wakilta a matsayin “tushen Yesse,” ta haka ana bayyana hanyar binciken Littafi Mai Tsarki da za su yi amfani da ita wajen gabatar da saƙon gargaɗi ga al’ummai.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Kuma a waccan rana za a sami tsiro daga Jese, wanda zai tsaya a matsayin tuta ga al’ummai; zuwa gare shi ne al’ummai za su nemi zuwa: kuma hutunsa zai zama mai ɗaukaka. Kuma zai zama a waccan rana, Ubangiji zai sāke miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa, waɗanda suka rage, daga Assuriya, da daga Masar, da daga Fatros, da daga Kush, da daga Elam, da daga Shinar, da daga Hamat, da kuma daga tsibiran teku. Kuma zai ɗaga tuta ga al’ummai, ya tattara korarrun Isra’ila, ya kuma tara waɗanda aka warwatsa na Yahuza daga kusurwoyi huɗu na duniya. Ishaya 11:10–12.

The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.

Ubangiji ya tattara mutanensa a ranar 11 ga Satumba, 2001 da saƙon da ya bayyana harin Musulunci a matsayin zuwan masifa ta uku. Ubangiji ya sāke tattara mutanensa a karo na biyu bayan sun mutu a kan titi. Sa’ad da ya yi haka, waɗanda aka tattara ana bayyana su a matsayin “korarrun Isra’ila,” da “warwatsattun Yahuda.” An kore su zuwa tituna a ranar 18 ga Yuli, 2020, amma ana tattara su a karo na biyu domin su zama tuta da za ta tattara sauran garken Allah waɗanda har yanzu suke cikin Babila. Tattara waɗanda har yanzu suke cikin Babila yana farawa ne a lokacin dokar Lahadi a Amurka, wadda ita ce murya ta biyu cikin muryoyi biyu a Ru’ya ta Yohanna goma sha takwas.

The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.

Taro na farko ya faru a ranar 11 ga Satumba, 2001, sa’ad da Musulunci ya kai hari ga Amurka. A matsayin tuta da za a sake tattarawa a karo na biyu, ana wakiltarsu a matsayin tushen Yesse, wanda alama ce da ke wakiltar aikin Alfa da Omega, tana bayyana ƙarshen abu tare da farkon abu. Taro na farko ya kasance da alamar harin Musulunci a kan Amurka, kuma yana misaltawa tare da gane harin Musulunci a kan Amurka a matsayin taro na biyu. Sa’ad da tushen Yesse ya tsaya a matsayin tuta ga Al’ummai, “hutawarsa” za ta zama mai ɗaukaka, gama tutar za ta jagoranci waɗanda har yanzu suke cikin Babila su koma ga tsohuwar hanya ta Littafi Mai Tsarki ta Asabar ta rana ta bakwai, ta haka tana nuna ɗaga tutar ga Al’ummai a lokacin rikicin dokar Lahadi.

The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.

“Alamar” da farko tana fuskantar wani tsarin tsarkakewa wanda aka misalta a cikin Malaki sura ta uku, tsarkakewar haikali guda biyu na Almasihu, kuma ba shakka misalin budurwai goma a ƙarshen motsin Millerite. Tsarin tsarkakewar a farkon ana maimaita shi daidai haruffa a ƙarshe, kuma Ishaya ya wakilta shi dangane da wata teburi guda ɗaya ta musamman wadda aka lura da ita a cikin wani littafi. Tawayen Adventism ita ce jabun teburin da aka samar a 1863 domin a ƙi, kuma a maye gurbin, tebura biyu da aka lura da su a cikin littafin Habakkuk sura ta biyu.

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.

> Yanzu ka je, ka rubuta shi a gabansu a kan allo, ka kuma rubuta shi a cikin littafi, domin yă kasance saboda lokaci mai zuwa har abada abadin: Gama wannan mutãne ne masu tawaye, ’ya’ya maƙaryata, ’ya’yan da ba sa so su ji dokar Ubangiji: Waɗanda suke ce wa masu gani, Kada ku gani; kuma ga annabawa, Kada ku yi mana annabcin abin da yake daidai; ku faɗa mana abubuwa masu daɗi, ku yi annabcin yaudara: Ku kauce daga hanya, ku juya daga tafarki, ku sa Mai Tsarkin Isra’ila ya daina kasancewa a gabanmu. Saboda haka haka Mai Tsarkin Isra’ila ya faɗa, Domin kun ƙi wannan magana, kuka dogara ga zalunci da karkata, kuka kuma jingina a kansu: Saboda haka wannan mugunta za ta zama muku kamar ɓarakar da take a shirye ta fāɗi, mai kumbura a cikin katanga mai tsawo, wadda rugujewarta take zuwa nan da nan, a take. Kuma zai karya ta kamar yadda ake karya tukunyar mai yumɓu da aka farfashe ƙanana-ƙanana; ba zai ji tausayi ba: har ba za a sami ko ƙyattsi a cikin gutsattsar ta ba da za a ɗauki wuta daga murhu da shi, ko a debo ruwa da shi daga rijiya. Gama haka Ubangiji Allah, Mai Tsarkin Isra’ila, ya ce; A cikin komowa da hutawa za ku tsira; a cikin natsuwa da dogara ne ƙarfinku zai kasance: amma ba ku yarda ba. Sai kuka ce, A’a; gama za mu gudu a kan dawakai; saboda haka za ku gudu: kuma, Za mu hau a kan masu gudu da sauri; saboda haka masu binsu za su yi sauri. Dubu ɗaya za su gudu saboda tsawatarwar mutum ɗaya; saboda tsawatarwar biyar za ku gudu: har sai an bar ku kamar alama a kan ƙwanƙolin dutse, kuma kamar tuta a kan tudu. Saboda haka Ubangiji zai jira, domin yă yi muku alheri, kuma saboda haka za a ɗaukaka shi, domin yă ji tausayinku: gama Ubangiji Allah ne na shari’a: masu albarka ne dukan waɗanda suke jiransa. Gama mutãne za su zauna a Sihiyona a Urushalima: ba za ka ƙara yin kuka ba: lalle zai yi maka alheri ƙwarai da muryar kukanka; sa’ad da ya ji shi, zai amsa maka. Ishaya 30:8–19.

In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

A shekara ta 1863, Adventism ya fara aikin ƙin saƙon annabci na William Miller kamar yadda aka wakilta a kan allunan nan biyu masu tsarki na Habakkuk. Yesu yana misalta ƙarshen da farkon. A cikin wannan nassi, masu tawaye a farkon Adventism suna kuma wakiltar masu tawaye a ƙarshen Adventism. A duka waɗannan halaye biyu, tawayen yana wakiltar ƙin saƙon annabci da kuma hanyar aiki ta kowane tarihi, sa’ad da suke faɗa wa “masu gani,” “Kada ku gani; kuma ga annabawa, Kada ku yi mana annabcin gaskiya, ku faɗa mana abubuwa masu santsi, ku yi annabcin ruɗu.”

They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.

Su ma suna ƙuduri su bar hanya sa’ad da suke shelar cewa, “Ku kauce daga hanya, ku juya gefe daga tafarki, ku sa Mai Tsarkin Isra’ila ya daina kasancewa a gabanmu.” Hanyar masu adalci ita ce “tsofaffin hanyoyi” na Irmiya sura ta shida ayoyi na goma sha shida da goma sha bakwai. Masu tawaye sun ƙudura ba za su yi tafiya cikin ainihin gaskiyoyin tushe ba, ko kuma su saurari ƙarar ƙaho da masu tsaro da aka ɗaga suka busa, wadda ke wakiltar motsin Millerite da kuma motsin Future for America.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku kuma tambayi tsoffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta, za ku sami hutu ga rayukanku. Amma suka ce, Ba za mu yi tafiya a cikinta ba. Kuma na sa masu tsaro a kanku, ina cewa, Ku saurari karar ƙaho. Amma suka ce, Ba za mu saurara ba. Saboda haka ku ji, ya ku al’ummai, ku sani, ya taro, abin da yake a tsakaninsu. Ki ji, ya duniya: ga shi, zan kawo mugunta a kan wannan jama’a, wato ’ya’yan tunaninsu, domin ba su saurari maganata ba, ba kuma ga shari’ata ba, sai dai suka ƙi ta. Irmiya 6:16–19.

The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.

Kin ’yan tawaye su yi tafiya a cikin tsofaffin hanyoyi, ana kuma wakilta shi a matsayin burinsu na “sa Mai Tsarkin Isra’ila ya daina kasancewa a gabansu”, kuma yana wakiltar ƙin saƙon Kukan Tsakar Dare wanda yake ginuwa a kan Alfa da Omega suna bayyana ƙarshen Adventism da farkonsa.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Sun kafa haske mai ƙyalli a bayansu a farkon hanyar, wanda wani mala’ika ya faɗa mini cewa shi ne ‘kiran tsakar dare.’ Wannan haske ya yi ta haskakawa a duk tsawon hanyar, kuma ya ba da haske ga ƙafafunsu, domin kada su yi tuntuɓe.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Ina suka sa idanunsu a kan Yesu, wanda yake gabansu, yana jagorantar su zuwa birnin, suna cikin aminci. Amma ba da daɗewa ba waɗansu suka gaji, suka ce birnin yana da nisa sosai, alhali kuwa sun yi tsammanin da tuni sun riga sun shiga cikinsa. Sai Yesu ya ƙarfafa musu gwiwa ta wurin ɗaga hannunsa na dama mai ɗaukaka, kuma daga hannunsa wani haske ya fito wanda ya dinga kaɗawa a bisa rundunar masu jiran zuwan Ubangiji, sai suka yi sowa, ‘Alleluia!’ Waɗansu kuma cikin gaggawa suka musanta hasken da yake a bayansu, suka ce ba Allah ne ya bishe su ya kawo su har can ba. Hasken da yake a bayansu ya mutu, ya bar ƙafafunsu cikin cikakkiyar duhu, sai suka yi tuntuɓe, suka daina ganin alamar da kuma Yesu, suka fāɗi daga kan hanyar zuwa cikin duhun mugun duniya da take ƙasa.” Christian Experience and Teachings of Ellen G. White, 57.

The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.

Tsarkakewar da Kukan Tsakar Dare yake wakilta tana haifar da rukuni biyu na masu sujada, kuma Ishaya sura ta talatin tana wakiltar rashin mai na budurwai marasa hikima a matsayin rashin ikon debo ruwa ko wuta, waɗanda dukkansu alamu ne na Mai Ta’aziyya, sa’ad da Ishaya ya rubuta, “rushewarta kuma zai zo farat ɗaya a cikin ƙiftawar ido. Kuma zai farfasa ta kamar yadda ake farfasa tukwanen maginin tukwane da aka kakkarye ƙuru-ƙuru; ba zai yi rangwame ba: har ba za a sami ko sasshenta a cikin fashewarta ba da za a ɗauki wuta daga murhu da shi, ko kuma a debo ruwa da shi daga rami.” Shari’arsu tana zuwa “farat ɗaya” kamar yadda kuka a tsakar dare yake wakilta, a lokacin ne kuma suka gane cewa ya riga ya makara su sami mai. Wutar da ruwan da suke cikin shaidar Ishaya wakilci ne dabam kawai na man da ke cikin misalin budurwai goma. Mai, ruwa, da wuta suna wakiltar hali; suna kuma wakiltar saƙon da kuma kasancewar Mai Ta’aziyya. Babu ɗaya daga cikin waɗannan alamomin da za a iya samu sa’ad da shari’ar budurwai goma “ta zo farat ɗaya a cikin ƙiftawar ido.” A lokacin ya riga ya makara.

The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.

Kaɗai tsaro yana cikin “komawa,” wato alkawarin da aka yi wa Irmiya sa’ad da ya wakilci waɗanda suka yi baƙin ciki a sakamakon rashin cikar abin da suka sa rai a karo na farko. Idan mutanen Allah za su komo gare Shi, Shi ma zai komo gare su, amma masu tawaye suka ƙi, sai hasken da ya haskaka hanya ya mutu. Hasken da yake a farko shi ne Kukan Tsakar Dare, kuma hanyar da take gaba ta kasance hannun dama mai ɗaukaka na Almasihu ne ya haskaka ta har zuwa cikin madawwamiya. Almasihu yana gaban waɗanda suke kan hanyar, kuma hasken da yake a baya dole ne ya zama wannan hasken ɗaya ne, domin Almasihu yana kwatanta ƙarshen hanyar da farkon hanyar. Kukan Tsakar Dare shi ne, kuma har yanzu yake, gaskiyar wannan lokaci.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ana yawan mai da hankalina ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma wawaye. An cika wannan misalin kuma za a ci gaba da cika shi daidai gwargwado kamar yadda yake a rubuce, gama yana da amfani na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, an cika shi kuma zai ci gaba da zama gaskiya ta yanzu har zuwa ƙarshen zamani.” Review and Herald, Agusta 19, 1890.

A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.

Marmarin sa Mai Tsarki ya daina kasancewa a gabansu ƙi ne ba ga Almasihu kaɗai ba, amma ga Almasihu a matsayin Alfa da Omega. Wannan ƙin amincewa ne da saƙon Kukan Tsakar Dare. Saƙon Kukan Tsakar Dare a farkon Adventism gyara ne na annabcin da ya gaza.

The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.

’Yan tawaye waɗanda suka ƙi “tsofaffin hanyoyi” suka kuma ƙirƙiri wata jabuɗɗiyar “tebur” dabam da masu adalci, kamar yadda aka wakilta a cikin cikar Kukan Tsakar Dare na motsin Millerite. Sa’an nan “dubu ɗaya” suka gudu “a tsawatarwar mutum ɗaya,” kuma motsin ya faɗi ba zato ba tsammani daga dubu hamsin zuwa hamsin. Sun gudu ne saboda “tsawatarwar” da ta fito daga budurwai biyar masu hikima waɗanda suka gaya musu cewa ba su da mai da za su raba, kuma dole ne su je su saya wa kansu nasu mai. Rabuwar wawaye daga masu hikima ta bar budurwai masu hikimar “kamar fitila a kan ƙwanƙolin dutse, kuma kamar tuta a kan tudu.” Tawayen budurwai wawaye a ranar 22 ga Oktoba, 1844 ya misalta tawayen 1863, gama 22 ga Oktoba, 1844 shi ne farkon shekaru goma sha tara da ke wakiltar ƙarshen “sau bakwai” na Littafin Firistoci ashirin da shida. Muna da ƙarin abin da za mu faɗa a kan wannan batu, amma tawayen 1844 ya kasance alamar tawayen 1863 kuma yana nuna wurin da aka ƙirƙiri jabuɗɗiyar tebur.

The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.

Tsoron da budurwai marasa hikima suka fuskanta, shi ne tsoron da aka wakilta sa’ad da aka komo da budurwai masu hikima zuwa rai suka kuma tsaya a ƙafafunsu. A lokacin ne ya riga ya kure a komo daga baƙin cikin ranar 18 ga Yuli, 2020, kuma abu na gaba da zai faru shi ne hawan zuwa sama wanda zai auku a lokacin dokar Lahadi. A lokacin ne kuma wata babbar girgizar ƙasa za ta auku.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> A cikin wannan sa’a kuwa aka yi wata babbar girgizar ƙasa, kashi ɗaya cikin goma na birnin kuwa ya rushe; a cikin girgizar ƙasar kuma mutane dubu bakwai aka kashe. Sauran kuwa tsoro ya kama su, suka ba da ɗaukaka ga Allah na sama. Bala’i na biyu ya wuce; ga shi, bala’i na uku yana zuwa da sauri. Ru’ya ta Yohanna 11:13, 14.

Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.

Wahayi sura ta goma sha ɗaya ta bayyana cewa a lokacin Juyin Juya Halin Faransa kashi na goma na birnin ya fāɗi, kuma a cikin wannan tarihin al’ummar Faransa—al’umma mai ƙaho biyu na annabci wadda aka wakilta a matsayin Saduma da Masar—aka kifar da ita. Ƙahoni biyu na Faransa suna wakiltar ƙahoni biyu na Amurka.

France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.

Faransa ta kasance, ta fuskar annabci, ɗaya daga cikin masarautu goma da suke wakiltar Roma arna a cikin Daniyel sura ta bakwai, sabili da haka kuma kashi na goma na masarautar (birnin) ya fāɗi. A gaskiya, daga cikin waɗannan ƙaho goma na Daniyel sura ta bakwai waɗanda a ƙarshe suka ɗora papanci a kan kursiyin duniya a shekara ta 538, Faransa ce masarauta ta farko da ta kafa papanci. A matsayinta na ɗaya daga cikin iko goma na Daniyel sura ta bakwai, Faransa tana kwatanta aikin dabbar ƙasa mai ƙaho biyu na Ru’ya ta Yohanna sura ta goma sha uku. Amurka tana cika wannan aiki iri ɗaya ga papanci a ƙarshe kamar yadda Faransa ta yi a farko. Amurka ita ce babbar iko a cikin sarakuna goma da suke wakiltar Majalisar Ɗinkin Duniya, kuma tana fāɗuwa a girgizar ƙasar dokar Lahadi. Za mu yi magana a kan waɗannan ayoyi dalla-dalla a cikin talifi na gaba.

One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.

Ɗaya daga cikin muhimman batutuwan wannan talifi shi ne cewa saƙo ne wanda yake daɗa mutanen Allah su tsaya da ƙafafunsu, gama Mai Ta’aziyya wanda yake daɗa su tsaya da ƙafafunsu yana wakiltar mai, wanda ba wai yana wakiltar Ruhu Mai Tsarki kaɗai ba, amma har da saƙonnin da Allah yake aikowa ga mutanensa. Saƙon Ru’ya ta Yohanna sura ta goma sha ɗaya wanda yake daɗa Musa da Iliya su tsaya da ƙafafunsu shi ma ana wakilta shi ta wurin alkawarin da aka ba Irmiya.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Saboda haka Ubangiji yana cewa, In ka komo, to, zan komo da kai, kuma za ka tsaya a gabana; kuma in ka raba abin da yake mai daraja daga abin da yake marar amfani, za ka zama kamar bakina: su dai su komo gare ka; amma kai kada ka koma gare su. Kuma zan mai da kai ga wannan jama’a kamar katanga ta tagulla mai ƙarfi: za su yi yaƙi da kai, amma ba za su rinjaye ka ba: gama ina tare da kai domin in cece ka, in kuma kuɓutar da kai, in ji Ubangiji. Kuma zan kuɓutar da kai daga hannun mugaye, zan kuma fanshe ka daga hannun azzalumai. Irmiya 15:19–21.

Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”

Ishaya ya yi irin wannan kira sa’ad da ya ce, “Gama haka Ubangiji Allah, Mai Tsarkin nan na Isra’ila, ya ce; Cikin komawa da hutawa za ku sami ceto.” Ishaya ya ƙara da cewa wannan “komawar” tana da alaƙa da lokacin jinkirin da ke cikin misalin, gama ya rubuta, “Saboda haka Ubangiji zai jira, domin yă yi muku alheri, saboda haka kuma za a ɗaukaka shi, domin yă ji tausayinku: gama Ubangiji Allah ne mai shari’a: masu albarka ne dukan waɗanda suke jiransa.”

The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.

Gatan kasancewa “bakin” Allah, kamar yadda Irmiya ya bayyana, shi ne gatan yin magana a madadin Allah a lokacin da Amurka “ta yi magana kamar maciji.” Kalmomin da mutanen Allah za su faɗa a wancan lokaci su ne gargadin game da alamar dabbar papanci. Don shiga cikin wannan motsi mai ɗaukaka, wajibi ne mu komo.

> If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.

> “Idan za ka komo, ya Isra’ila,” in ji Ubangiji, “to, ka komo gare ni; kuma idan za ka kawar da abubuwan banƙyama naka daga gabana, to, ba za ka yi ta yawo ba. Kuma za ka rantse, ‘Ubangiji yana raye,’ cikin gaskiya, cikin shari’a, da cikin adalci; al’ummai kuma za su sa wa kansu albarka a cikinsa, a cikinsa kuma za su yi ɗaukaka.” Gama ga abin da Ubangiji ya faɗa wa mutanen Yahuza da Urushalima: “Ku nome ƙasar noman da ba a noma ba, kada kuwa ku yi shuka a cikin ƙaya. Ku yi wa kanku kaciya ga Ubangiji, ku kuma cire kaciyar zukatanku, ku mutanen Yahuza da mazaunan Urushalima; don kada fushina ya fito kamar wuta, ya kuma ƙone har ba mai iya kashe ta, saboda muguntar ayyukanku. Ku shelanta a Yahuza, ku kuma yi shela a Urushalima; ku ce, Ku busa ƙaho a cikin ƙasar: ku yi kira, ku tattaru tare, ku ce, Ku taru, mu shiga birane masu katanga. Ku kafa tuta wajen Sihiyona: ku ja da baya, kada ku tsaya: gama zan kawo masifa daga arewa, da babban hallaka. Zaki ya fito daga mafakarsa, mai hallakar da al’ummai kuma yana kan hanyarsa; ya fito daga wurinsa domin ya mai da ƙasarku kufai; biranenku kuma za su zama kufai, ba tare da mazauni ba.” Irmiya 4:1–7.

> But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.

> Amma Ruhun Ubangiji ya sauko a kan Gidiyon, sai ya hura ƙaho; kuma Abiyezer ya taru a bayansa. Ya kuma aika da manzanni a dukan Manassa; shi ma kuwa ya taru a bayansa; ya kuma aika da manzanni zuwa Asha, da zuwa Zebulun, da zuwa Naftali; suka kuwa haura don su tarye su. Alƙalawa 6:34, 35.

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