The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a Divine symbol.

“Gaskiyar da Bitrus ya furta ita ce tushen bangaskiyar mai bi. Ita ce abin da Kristi da kansa ya bayyana a matsayin rai madawwami.” Waccan “gaskiya” ta bayyana fannoni biyu na Kristi. Na farko shi ne cewa Kristi wani ɓangare ne na tarihin annabci. Alamomin hanya da suke wakiltar abubuwan da suka faru a tarihin annabci, suna wakiltar Kristi. Alaƙarsa da abubuwan da suka faru tana nuna tsarkin alamomin annabcin, kuma tana ba da hujja ga dalilin da ya sa Sister White sau da yawa take cewa dole ne mu tsare alamomin hanyar, domin waɗannan alamomin hanyar suna wakiltar Yesu Kristi. Alamar hanyar da ta wakilci jigon gwaji a lokacin Kristi ita ce baftismarsa, kuma ta yi daidaito da sauran abubuwan da suka faru a cikin tsarkakan layukan gyara, waɗanda aka bambanta da saukowar alamar Allahntaka.

In the reform line of Moses, Divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of Divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of Divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.

A layin gyaran Musa, Allahntaka ta sauko ta zauna a cikin wani kurmi mai ƙuna, alamar Mahalicci yana haɗuwa da halitta. A layin gyaran da yake a ƙarshen shekaru saba’in, Mika’ilu ya sauko domin ya ƙarfafa Sairus ya ci gaba da umarni na farko, kuma a lokaci guda aka canja Daniyel zuwa surar Almasihu. A layin gyaran Almasihu, Ruhu Mai Tsarki ya sauko cikin siffar kurciya domin ya shafe Ɗan Allah, alamar Allahntaka a haɗe da ɗan’adam. A tarihin Millerite, mala’ikan da ya sauko a ranar 11 ga Agusta, 1840, “ba wani ne ƙasa da Yesu Almasihu ba,” wanda ya sauko da ƙaramin littafi da za a ci, kuma Shi ne wannan ƙaramin littafin. A nan Ya nuna cewa haɗuwar Allahntaka da ɗan’adam tana cika ne ta wurin ci da sha na nama da jinin Gurasar Sama.

Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s Word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His Word is Truth. It is His Word that sets forth the prediction, and it is His Word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.

Tarihi mai tsarki mai tsarki ne domin ana bayyana shi ta wurin kasancewar Almasihu. Annabce-annabcen Kalmar Allah da suke tantance abubuwan da za su faru a nan gaba, su ne Yesu Almasihu, gama Shi ne “Kalmar.” Sa’ad da aka cika waɗannan annabce-annabce a cikin tarihi, abubuwan da suka faru suna wakiltar cikar Kalmarsa, kuma Kalmarsa ita ce Gaskiya. Kalmarsa ce take gabatar da annabcin, kuma Kalmarsa ce ake cikawa sa’ad da abin da aka annabta ya zo, saboda haka a farkon al’amari da a ƙarshe shi ne Yesu Almasihu, gama Shi ne Alfa da Omega. Saboda haka, sa’ad da Bitrus ya yi shelar cewa Yesu shi ne Almasihu kuma Ɗan Allah mai rai, yana tantance alamar hanya da take Yesu Almasihu da kuma alamar hanya wadda take kai wa ga cikakkiyar cikarta a kwanaki na ƙarshe. Satumba 11, 2001 ita ce cikakkiyar cikar Almasihu.

To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the Son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.

Ƙin amincewa da cikar annabci na 11 ga Satumba, 2001, ƙin Kristi ne, Ɗan Allah mai rai. Wannan gaskiya, wadda Bitrus ya furta, ita ce “tushen bangaskiyar mai bi,” kuma a ranar 11 ga Satumba, 2001 Kristi ya jagoranci mutanensa na kwanaki na ƙarshe su koma ga “tsofaffin hanyoyi” na Irmiya, waɗanda suke wakiltar “tushen” motsin saƙonnin mala’ika na fari da na uku. Bitrus ya wakilci mutum dubu ɗari da arba’in da huɗu, waɗanda ake hatimcewa a lokacin da mala’iku huɗu suke riƙe iskokin huɗu. Lokacin hatimci takamaiman lokaci ne na annabci, wanda ya fara a ranar 11 ga Satumba, 2001 kuma yake ƙarewa da dokar Lahadi mai zuwa nan ba da daɗewa ba. Yesu kullum yana kwatanta ƙarshen wani abu da farkon wani abu.

At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as the second angel descended on April 19, 1844, at the first disappointment of the Millerite movement.

A farkon lokacin hatimi, mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko, kamar yadda Ruhu Mai Tsarki ya sauko a lokacin baftisma, kuma wannan mala’ikan “ba ƙaramin mutumci ba ne face Yesu Almasihu,” domin mala’ikan da ya sauko domin ya haskaka duniya da ɗaukakarsa a tarihin Millerawa “ba ƙaramin mutumci ba ne face Yesu Almasihu.” A dokar Lahadi mai zuwa nan ba da daɗewa ba, “ba ƙaramin mutumci ba ne face Yesu Almasihu,” zai sake saukowa, ya kuma gabatar da saƙo na biyu daga cikin saƙonni biyun Ru’ya ta Yohanna goma sha takwas, yayin da yake kiran sauran tumakinsa su fito daga Babila. A tsakiyar zamanin lokacin hatimi, wani mala’ika ya sauko, kamar yadda mala’ika na biyu ya sauko a ranar 19 ga Afrilu, 1844, a lokacin takaicin farko na motsin Millerawa.

Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.

Tsakanin zuwan wancan mala’ika na biyu da zuwan mala’ika na uku a ranar 22 ga Oktoba, 1844, an aiko mala’iku da yawa domin su ƙara ƙarfi ga mala’ika na biyu yayin da saƙon Kukan Tsakar Dare ya iso. Da take magana game da tarihin lokacin da waɗannan mala’iku suka iso a tarihin Millerite, Sister White ta sanar da mu cewa waɗanda suka ƙi waɗannan saƙonni sun gicciye Almasihu tabbatacce kamar yadda Yahudawa suka gicciye Almasihu.

“I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.

“Na ga cewa kamar yadda Yahudawa suka gicciye Yesu, haka ma ikkilisiyoyi na suna kawai suka gicciye waɗannan saƙonni, saboda haka kuma ba su da wani sani game da hanyar shiga cikin wuri mafi tsarki, kuma ba za su iya amfana da roƙon ceto na Yesu a can ba.” Early Writings, 261.

The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.

Saƙonnin da mala’ikun suke wakilta, idan aka ƙi su, suna wakiltar gicciye Almasihu, domin Shi ne yake ƙunshe da saƙonnin da cikar su a tarihi. A ranar 18 ga Yuli, 2020, “ba wani ƙasa da Yesu Almasihu kansa ba” ya sauko, yana nuna farkon babban ɓacin rai da kuma farkon lokacin jinkiri. Da aka kashe shi a tituna, matattun ƙasusuwan busassu na mutanensa na kwanaki na ƙarshe za a tashe su ta wurin jin muryar nan kaɗai da take iya maido da mutane zuwa rai.

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.

Hakika, hakika, ina gaya muku, lokaci yana zuwa, har ma ya riga ya zo, sa’ad da matattu za su ji muryar Ɗan Allah; kuma waɗanda suka ji za su rayu. Gama kamar yadda Uba yake da rai a cikin kansa, haka ma ya ba Ɗan ya kasance da rai a cikin kansa; kuma ya ba shi iko ya zartar da hukunci kuma, domin shi ne Ɗan mutum. Kada ku yi mamakin wannan: gama lokaci yana zuwa, wanda a cikinsa dukan waɗanda suke cikin kaburbura za su ji muryarsa, kuma za su fito; waɗanda suka aikata nagarta, zuwa ga tashin matattu na rai; amma waɗanda suka aikata mugunta, zuwa ga tashin matattu na hukunci. Yohanna 5:25–29.

In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.

A watan Yuli na shekara ta 2023, muryarsa ta kira busassun ƙasusuwan matattu zuwa rai, kuma Alfa da Omega suka maimaita farkon lokacin hatimi, gama Yuli 2023 yana nuna zangon ƙarshe na lokacin hatimi. Sa’an nan kuma an sake kiran mutanensa su komo ga tsofaffin hanyoyin Irmiya, zuwa ga tushen tarihin Milleriyawa. Saƙon asali na farkon da ƙarshen Milleriyawa su ne saƙonni na farko da na ƙarshe na tarihin Milleriyawa, wato “lokatai bakwai” na Littafin Firistoci sura ta ashirin da shida.

In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”

A cikin Yuli 2023, an sāke umartar mutanen Allah na kwanaki na ƙarshe su ɗauki ƙaramin littafin su ci shi. Yayin da suke cin ƙaramin littafin, sai a gwada su domin a ga ko za su amince da saƙon Kaito na uku a cikin Ru’ya ta Yohanna sura ta tara (labaran gabas) da kuma saƙon Daniyel sura ta goma sha ɗaya (labaran arewa). Tsarin gwajin yana kai su ga ayoyi na goma sha uku zuwa goma sha biyar na Daniyel sura ta goma sha ɗaya, wato Yaƙin Panium, wanda shi ne Kaisariya Filibbi, kuma wanda shi ne saƙon Kukan Tsakar Dare inda azuzuwan nan biyu da suka ji muryarsa suke bayyana, aji ɗaya “waɗanda suka aikata nagarta, zuwa tashin rai na rai; kuma waɗanda suka aikata mugunta, zuwa tashin rai na hukunci.”

There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage than Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to “that portion of the prophecy of Daniel relating to the last days.”

Akwai muryoyi uku a lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu, kuma dukansu murya ce ta “ba ta wani ƙasa da Yesu Almasihu kansa.” Murya ta farko ta Ru’ya ta Yohanna sura ta goma sha takwas ta yi sauti sa’ad da aka rushe manyan gine-ginen birnin New York da taɓawar Allah. Murya ta biyu ita ce muryar Mika’ilu shugaban mala’iku, wanda yake kiran matattu su fito daga kaburburansu. Murya ta uku ita ce murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas wadda take kiran sauran tumakinsa su fito daga Babila a sa’ar “babbar girgizar ƙasa” ta Ru’ya ta Yohanna sura ta goma sha ɗaya. Cikakkiyar cikar furcin Bitrus a Kaisariya Filibbi tana tabbata sa’ad da Almasihu ya jagoranci mutanensa na kwanaki na ƙarshe zuwa ga “wancan ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe.”

Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.

Panium na aya ta goma sha uku zuwa ta goma sha biyar na Daniyel goma sha ɗaya, shi ne “ɓangaren” annabcin Daniyel da aka hatimce wanda yake bayyana saƙon Kukan Tsakar Dare. Panium shi ne taron sansani na Exeter a watan Agustan 1844; tarihi ne da yake cika a wa’adi na biyu na Donald Trump, kuma shi ne saƙon annabci da yake ɗora hatimin Allah a goshin mutum dubu ɗari da arba’in da huɗu. Ayoyin da muke nazari a kansu yanzu ƙasa ce mai tsarki ƙwarai.

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Gaskiyar da Bitrus ya furta ita ce tushe na bangaskiyar mai bi. Ita ce abin da Kristi da kansa ya bayyana a matsayin rai madawwami. Amma mallakar wannan sani ba ta zama wata hujja ta ɗaukaka kai ba. Ba ta wurin wata hikima ko nagartar kansa aka bayyana masa wannan ba. Mutum ba zai taɓa iya kaiwa ga sanin abin allahntaka da kansa ba. ‘Ya fi sama tsayi; me za ka iya yi? ya fi lahira zurfi; me za ka iya sani?’ Ayuba 11:8. Ruhu na ɗaukaka ’ya’ya kaɗai ne zai iya bayyana mana zurfafan abubuwan Allah, waɗanda ‘ido bai taɓa gani ba, kunne kuma bai taɓa ji ba, haka kuma ba su taɓa shiga zuciyar mutum ba.’ ‘Amma Allah ya bayyana mana su ta Ruhunsa: gama Ruhu yana binciken kome, har da zurfafan abubuwan Allah.’ 1 Korintiyawa 2:9, 10. ‘Asirin Ubangiji yana tare da masu tsoronsa;’ kuma gaskiyar cewa Bitrus ya gane ɗaukakar Kristi hujja ce cewa an ‘koyar da shi daga wurin Allah.’ Zabura 25:14; Yohanna 6:45. Hakika ƙwarai, ‘mai albarka ne kai, Simon Bar-jona: gama jiki da jini ba su bayyana maka wannan ba.’

“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.” The Desire of Ages, 413

“Yesu ya ci gaba da cewa: ‘Ni ma ina gaya maka, Kai ne Bitrus, kuma a bisa wannan dutse zan gina Ikilisiyata; ƙofofin jahannama kuwa ba za su rinjaye ta ba.’ Kalmar Bitrus tana nufin dutse,—dutse mai birgima. Bitrus ba shi ne dutsen da aka kafa ikkilisiya a kansa ba. Ƙofofin jahannama kuwa sun rinjaye shi sa’ad da ya yi musun Ubangijinsa tare da la’ana da rantsuwa. An gina ikkilisiya a kan Wanda ƙofofin jahannama ba za su iya rinjaya ba.” The Desire of Ages, 413

The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.

Saƙon da Almasihu yake gabatar wa almajiransa a Kaisariya Filibbi shi ne kuma har yanzu shi ne saƙon Kukan Tsakar Dare, kuma an sanya shi ne a cikin mahallin yaƙin ruhaniya tsakanin allahn Helenawa Pan, wanda ake kiran haikalinsa “ƙofofin jahannama,” da ƙahonin ridda biyu na dabbar duniya. Makabiyawa mutanen Allah ne masu ridda, waɗanda suka yi iƙirarin cewa su ne masu kāre ikkilisiyar Allah, yayinda suke yaƙi da addinin Helenawa. Sun ayyana kansu a matsayin shugabannin addini da na siyasa duka biyu. Suna wakiltar Furotestantancin ridda na waɗancan ikkilisiyoyin da suka fāɗi, waɗanda tare da gwamnatin Tarayyar Amurka yanzu suke kafa siffar dabbar kuma suke yaƙi da addinin masu neman tsarin duniya na woke-ism da Uwar Duniya. Ƙahonin ridda suna yin nasara a gwagwarmayarsu da abubuwan addini da siyasa na tsarin duniya, kuma a lokaci guda ana tsarkake ainihin ƙahon Furotesta ta wurin cire ragowar ƙarshe na budurwai marasa hikima, kafin a ɗaga shi a matsayin tuta a “babbar girgizar ƙasa” ta dokar Lahadi mai zuwa nan ba da jimawa ba.

The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry, is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beast from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.

Sashen annabcin littafin Daniyel da ya shafi kwanaki na ƙarshe, wanda kuma shi ne Wahayin Yesu Almasihu, kuma shi ne saƙon Kukan Tsakar Dare, Zakin ƙabilar Yahuza ne ya buɗe hatiminsa a Kaisariya Filibbi, wato Panium. An buɗe shi a tsakiyar yaƙin da ke tsakanin dabbar marar bangaskiya daga rami marar ƙasa da ƙahon Jamhuriyanci wanda ya fara hargitsa wannan dabbar a shekara ta 2015, kuma da kuma a kan sahihin ƙahon Furotesta wanda yanzu ake ta da shi a matsayin runduna mai ƙarfi.

The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.

Gaskiyar da Bitrus ya furta tana wakiltar alamar hanya ta 11 ga Satumba, 2001, kuma haka nan cewa Almasihu Ɗan Allah mai rai ne. Gaskiyar abin da ake wakilta da kasancewar Yesu Ɗan Allah, gaskiya ce ta gwaji kamar yadda tabbatacce yake cewa a zamanin Bitrus an gwada ko Yesu shi ne Almasihu ko a’a. Sanarwar cewa Yesu Ɗan Allah ne tana wakiltar dukan abin da aka riga aka bayyana game da ko wane ne Ɗan. Tana wakiltar ba kawai cewa Shi Ɗan Allah ne ba, amma kuma cewa Shi ɗan mutum ne. Ita ce gaskiyar shigar allahntaka cikin ɗan’adamtaka cikin jiki, wadda ita ce ainihin aikin da ake cika a lokacin hatimi na mutum dubu ɗari da arba’in da huɗu. Gaskiyar “shigar cikin jiki,” ita ce gaskiyar da ke a ƙarshe wadda gaskiyar “Asabar” ta wakilta a farkon lokaci.

October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844, were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.

Ranar 22 ga Oktoba, 1844 ta nuna zuwan mala’ika na uku. Sa’ad da mala’ika ya iso, Gaskiya ta musamman wadda ta dace da lokacin da ake buɗe gaskiyar da aka rufe ce Zakin kabilar Yahuda yake buɗewa, sannan wannan gaskiyar ta gwada tsarar da aka buɗe wannan gaskiya a cikinta. A ranar 22 ga Oktoba, 1844 an bayyana gaskiyoyin da suke da alaƙa da aikin Almasihu, wanda ya zo ba zato zuwa haikalin da Ya gina a cikin shekaru arba’in da shida daga 1798 zuwa 1844. Aikin shari’ar Almasihu, dokar Allah, matsayinsa a matsayin Babban Firist, batun alamar dabba da hatimcewar dubu ɗari da arba’in da huɗu, duk an buɗe su. An nuna wa Sister White cewa daga cikin waɗannan gaskiyoyin, akwai gaskiya guda ɗaya wadda Alpha da Omega suka ayyana a cikin haske na musamman.

“I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Na yi mamaki sa’ad da na ga doka ta huɗu a tsakiyar ƙa’idoji goma, tare da wani haske mai laushi yana kewaye da ita. Mala’ikan ya ce: ‘Ita kaɗai ce cikin goma ɗin wadda take bayyana Allah mai rai wanda ya halicci sammai da ƙasa da dukan abubuwan da suke cikinsu. Sa’ad da aka aza harsashin ƙasa, a lokacin ne kuma aka aza harsashin Asabbaci.’” Testimonies, juzu’i na 1, 75.

The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.

Lokacin hatimtar dubu ɗari da arba’in da huɗu ya isa, amma za a jinkirta shi saboda tawaye na shekara ta 1863. A ranar 11 ga Satumba, 2001, aikin hatimtawa ya fara sa’ad da Almasihu, wanda aka wakilta a matsayin mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas, ya sauko da wani ɓoyayyen littafi a hannunsa wanda mutanen Allah na kwanaki na ƙarshe za su ci. Alfa da Omega kullum yana kwatanta ƙarshe da mafari, saboda haka a kwanaki na ƙarshe akwai wata gaskiya dabam da aka sa a cikin wani haske na musamman, kuma tana da alaƙa kai tsaye da gaskiyar Asabar da aka fito da ita fili a karo na farko lokacin da Almasihu ya yi yunƙurin hatimtar dubu ɗari da arba’in da huɗu.

“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.

“Lokaci ya yi da Daniyel zai tsaya cikin rabonsa. Lokaci ya yi da hasken da aka ba shi zai tafi zuwa ga duniya kamar ba a taɓa yi ba a dā. Idan waɗanda Ubangiji ya yi wa abubuwa masu yawa za su yi tafiya cikin hasken, saninsu game da Almasihu da annabce-annabcen da suka shafe Shi za su ƙaru ƙwarai yayin da suke kusantar ƙarshen tarihin wannan duniya.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.

“Waɗanda suke tarayya da Allah suna tafiya cikin hasken Ranar Adalci. Ba sa wulaƙanta Mai-fansarsu ta wurin lalatar da hanyarsu a gaban Allah. Hasken sama yana haskakawa a kansu. Suna da daraja marar iyaka a gaban Allah, gama su ɗaya ne tare da Almasihu. A gare su maganar Allah tana da kyau da ƙauna fiye da kima. Suna ganin muhimmancinta. Ana buɗe musu gaskiya. Koyarwar jikiɗowar Almasihu tana cike da haske mai laushi. Suna ganin cewa Nassi shi ne mabuɗin da yake buɗe dukkan asirai, yana kuma warware dukan wahalhalu. Waɗanda ba su yarda su karɓi haske su yi tafiya cikin hasken ba, ba za su iya fahimtar asirin ibada ba, amma waɗanda ba su yi jinkirin ɗaukar gicciye su bi Yesu ba za su ga haske cikin hasken Allah ba.” Manuscript Releases, lamba ta 21, 406, 407.

The doctrine of the incarnation is the truth that Divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.

Koyarwar cikin-jiki ta bayyana gaskiyar cewa Allahntaka da aka haɗa da ɗan’adamtaka ba sa yin zunubi, kuma alamar waɗanda suka kai ga wannan ƙwarewa a kwanaki na ƙarshe ita ce Asabar.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.

Bugu da ƙari kuma na ba su Asabat dina, domin su zama alama tsakanina da su, domin su sani cewa ni ne Ubangiji mai tsarkake su. Ezekiel 20:12.

The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time Divinity is combined with humanity, permanently.

An sa wa dubu ɗari da arba’in da huɗu hatimi har abada, kuma tsarin wannan hatimcewar yana nuna wani ɗan gajeren lokaci a ƙarshen aikin hatimcewar, gab da dokar Lahadi, sa’ad da ake buga hatimin. A cikin wannan ɗan gajeren lokacin, Allahntaka tana haɗuwa da mutuntaka, har abada.

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

“Mene ne kuke yi, ’yan’uwa, a cikin babban aikin shiri? Waɗanda suke haɗa kai da duniya suna karɓar siffar duniya, suna kuma shirya don alamar dabbar. Waɗanda ba sa dogara ga kansu, waɗanda kuma suke ƙasƙantar da kansu a gaban Allah suna tsarkake rayukansu ta wurin biyayya ga gaskiya—su ne suke karɓar siffar sama, suna kuma shirya domin hatimin Allah a goshinsu. Sa’ad da umurnin ya fita kuma aka buga hatimin, halinsu zai kasance mai tsarki kuma marar aibi har abada.”

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.

“Yanzu ne lokacin shiri. Ba za a taɓa sa hatimin Allah a goshin namiji ko mace marar tsarki ba. Ba za a taɓa sa shi a goshin namiji ko mace mai buri na ɗaukaka da son duniya ba. Ba za a taɓa sa shi a goshin maza ko mata masu harshe na ƙarya ko zukata masu yaudara ba. Dukan waɗanda suka karɓi hatimin dole ne su zama marasa aibi a gaban Allah—’yan takarar sama. Ku ci gaba, ’yan’uwana maza da mata. A wannan lokaci zan iya rubutu a taƙaice ne kawai a kan waɗannan batutuwa, ina jawo hankalinku kawai ga larurar shiri. Ku binciki Nassosi da kanku, domin ku fahimci tsananin firgici da muhimmancin wannan sa’a ta yanzu.” Testimonies, juzu’i na 5, 216.

The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.

Nassin da ya gabata na iya nuna kamar ana bugawa hatimin a lokacin dokar Lahadi, amma ba haka ba ne. ’Yar’uwa White ta bayyana sarai cewa dokar Lahadi babban rikici ne, kuma ta kuma koyar a fili cewa ana bayyana hali a cikin rikici, amma ba a taɓa raya shi a cikin rikici ba. Ana bugawa hatimin a lokacin dokar Lahadi a ma’anar cewa a lokacin ne yake zama a bayyane, gama waɗanda suke da hatimin a lokacin za a ɗaga su kamar tuta. Ana bugawa hatimin a cikin ɗan gajeren lokaci, gab da rufe ƙofar jarrabawa, kuma ga masu kiyaye Asabar, ƙofar jarrabawa tana rufewa ne a lokacin dokar Lahadi. Hatimtar ta fara ne a ranar 11 ga Satumba, 2001, kuma babu wanda ya karɓi hatimin Allah a lokacin, domin kamar yadda aka kwatanta a cikin lokacin da ya biyo bayan 22 ga Oktoba, 1844, dole ne da fari a sami tsarin gwaji.

In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.

A cikin kowane motsin gyara, sa’ad da alamar Allah ta sauko domin ba da iko ga saƙon da aka buɗe hatiminsa a lokacin ƙarshe, sai aikin gwaji ya fara. Sa’ad da Mika’ilu ya sauko domin ƙarfafa Sairus ya ci gaba da umarni na farko, a sa’an nan aka gwada Yahudawa ko za su bar gidan da suka zauna a cikinsa cikin shekaru saba’in da suka gabata su koma birni mai rushewa su sāke gina shi. Sa’ad da Ruhu Mai Tsarki ya sauko a baftismar Almasihu, aka gwada Yahudawa a kan batun Almasihu. Sa’ad da mala’ika mai ƙarfi na Ru’ya ta Yohanna goma ya sauko a ranar 11 ga Agusta, 1840, an gwada wancan tsara ko za su ci ƙaramin littafin, da duk abin da ƙaramin littafin yake wakilta.

A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

An fara wani tsari na gwaji a ranar 11 ga Agusta, 1840 wanda ya haifar da rukuni biyu na masu sujada, kuma rukunin da ya bi Ɗan Ragon zuwa cikin Wuri Mafi Tsarki sun kasance ’yan takara su kasance cikin mutum dubu ɗari da arba’in da huɗu. Gwaji na ƙarshe ga wannan tsara, waɗanda suka kasa a cikin tsarin gwajin, ya fara ne da isowar ƙarin haske a kan “lokuta bakwai,” na Littafin Firistoci sura ta ashirin da shida. Daga 1856 zuwa 1863, saƙon Laodikiya ya nuna wani zamani na ƙarshe a cikin lokacin da ya fara da isowar mala’ika na uku a ranar 22 ga Oktoba, 1844. Wannan lokacin kuwa ayoyi goma sha uku zuwa goma sha biyar na Daniyel sura ta goma sha ɗaya ne suke wakilta.

We will continue this study in the next article.

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

“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).

“‘Tun fil’azal Kalma tana nan, Kalman kuwa tana tare da Allah, Kalman kuwa Allah ce. Ita ce tun fil’azal tana tare da Allah. Dukan abubuwa ta wurinta aka yi su; ba kuwa tare da ita aka yi wani abu ko guda daga cikin abin da aka yi ba. A cikinta rai yake; ran kuwa shi ne hasken mutane. Hasken kuma yana haskakawa cikin duhu; duhun kuwa bai gane shi ba.’ ‘Kalman kuma ta zama jiki, ta zauna a cikinmu, (muka kuwa ga ɗaukakarta, ɗaukakar nan tamkar ta Makaɗaici Ɗa na Uba,) cike da alheri da gaskiya’ (Yahaya 1:1–5, 14).”

“This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.

“Wannan babi yana fayyace halayya da muhimmancin aikin Almasihu. Da yake shi mai fahimtar abin da yake magana a kai ne, Yohanna yana danganta dukan iko ga Almasihu, kuma yana magana game da girmansa da ɗaukakarsa. Yana haskaka haskoki na allahntacciyar gaskiya mai daraja, kamar yadda haske yake fitowa daga rana. Yana gabatar da Almasihu a matsayin shi kaɗai Matsakanci tsakanin Allah da ’yan Adam.

“The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.

“Ka’idar ɗaukar jiki ta Almasihu cikin jikin mutum asiri ne, ‘har ma da asirin nan da aka ɓoye tun zamanai da al’ummai’ (Kolossiyawa 1:26). Shi ne babban asirin ibada mai zurfi. ‘Kalman kuwa ya zama jiki, ya kuwa zauna a cikinmu’ (Yahaya 1:14). Almasihu ya ɗauki halin ɗan’adam a kansa, halin da yake ƙasa da halinsa na samaniya. Babu abin da yake nuna banmamakin tawali’un Allah kamar wannan. Ya ‘ƙaunaci duniya har ya ba da makaɗaicin Ɗansa’ (Yahaya 3:16). Yahaya ya gabatar da wannan abin al’ajabi da sauƙi irin wannan, har kowa ya iya fahimtar ra’ayoyin da aka bayyana, kuma a haskaka shi.”

“Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).

“Kristi bai yi kamar ya ɗauki halin ɗan Adam ba; lalle ne ya ɗauke shi. A zahiri ya mallaki halin ɗan Adam. ‘Tun da yake ’ya’ya masu tarayya ne cikin nama da jini, shi ma kansa haka nan ya yi tarayya da su’ (Ibraniyawa 2:14). Shi ɗan Maryamu ne; shi daga zuriyar Dawuda ne bisa ga asalinsa na mutum. An bayyana shi a matsayin mutum, wato Mutumin nan Almasihu Yesu. ‘Wannan mutum,’ in ji Bulus, ‘an ƙidaya shi ya cancanci ɗaukaka fiye da Musa, domin wanda ya gina gidan yana da girma fiye da gidan’ (Ibraniyawa 3:3).”

“But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.

“Amma yayinda Kalmar Allah take magana game da ɗabi’ar mutuntakar Almasihu sa’ad da yake a wannan duniya, haka kuma tana magana a sarari ƙwarai dangane da kasancewarsa tun kafin kasancewarsa cikin jiki. Kalmar ta wanzu a matsayin halitta ta allahntaka, kamar yadda Ɗan Allah na har abada yake, cikin haɗin kai da kuma ɗayantaka tare da Ubansa. Tun fil’azal shi ne Matsakancin alkawari, wanda a cikinsa dukan al’umman duniya, Yahudawa da Al’ummai, idan sun karɓe shi, za a albarkace su. ‘Kalmar kuwa tana tare da Allah, Kalmar kuwa Allah ce’ (John 1:1). Kafin a halicci mutane ko mala’iku, Kalmar tana tare da Allah, kuma ita Allah ce.”

“The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.

“An yi duniya ta wurinsa, ‘kuma ba abin da aka yi da ba a yi ta wurinsa ba’ (Yahaya 1:3). Idan Kristi ne ya yi dukan kome, to, ya wanzu kafin dukan kome. Kalmomin da aka faɗa game da wannan suna da matuƙar ƙayyadaddiyar ma’ana, har ba lallai ne wani ya kasance cikin shakka ba. Kristi Allah ne ainihin asalce, kuma a ma’ana mafi girma. Yana tare da Allah tun daga dukan dawwama, Allah mai iko bisa kome, mai albarka har abada.”

“The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).

“Ubangiji Yesu Almasihu, Ɗan Allah na allahntaka, ya kasance tun fil’azal, mutum dabam, duk da haka ɗaya ne da Uba. Shi ne ɗaukakar sama wadda ta fi kowace. Shi ne shugaban halittun masu hankali na sama, kuma sujadar girmamawa ta mala’iku yana karɓa a matsayin haƙƙinsa. Wannan ba ƙwace daga Allah ba ne. ‘Ubangiji ya mallake ni a farkon tafarkinsa,’ in ji Shi, ‘tun kafin ayyukansa na dā. An kafa ni tun fil’azal, tun farko, tun kafin duniya ta kasance. Sa’ad da zurfafai ba su kasance ba, aka haife ni; sa’ad da marubutan ruwa masu yalwa ba su kasance ba. Kafin a kafa duwatsu, kafin tuddai aka haife ni: tun ma bai yi duniya ba, ko filaye, ko mafi girman ɓangaren ƙurar duniya. Sa’ad da ya shirya sammai, ina nan: sa’ad da ya sa da’ira a kan fuskar zurfi’ (Karin Magana 8:22–27).

“There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.

“Akwai haske da ɗaukaka a cikin gaskiyar cewa Almasihu ɗaya ne da Uba tun kafin a aza harsashin duniya. Wannan shi ne hasken da yake haskawa a wuri mai duhu, yana mai da shi mai walƙiya da ɗaukakar allahntaka ta asali. Wannan gaskiya, wadda a kanta tana da asiri marar iyaka, tana bayyana wasu gaskiyoyi masu ban al’ajabi waɗanda in ba haka ba ba za a iya bayyana su ba, alhali kuwa ita kanta tana killace cikin haske, wanda ba za a iya kusantarsa ba kuma ba za a iya fahimtarsa ba.” Selected Messages, littafi na 1, 246–248.