The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Tsararraki huɗu na Joel suna wakiltar ci gaba da lalacewar gonar inabin Allah daga 1863 har zuwa dokar Lahadi. Lambar huɗu kuma tana alamar siffofi huɗu na halin Almasihu. Kerubobin da suke cikin Wuri Mai Tsarki suna da bayyanuwar fuska huɗu, kuma waɗannan bayyanuwar suna daidaita da rabon sassa huɗu na Isra’ila ta dā yayin da suka kafa sansani kewaye da Wuri Mai Tsarki. Haka kuma suna wakiltar Linjila huɗu.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Game da kamannin fuskokinsu kuwa, su huɗun suna da fuskar mutum, da fuskar zaki, a gefen dama; su huɗun kuma suna da fuskar sa a gefen hagu; su huɗun kuma suna da fuskar gaggafa. Ezekiyel 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Dabbar farko kuwa ta yi kama da zaki, dabba ta biyu kuma kamar ɗan maraƙi, dabba ta uku kuwa tana da fuska kamar ta mutum, dabba ta huɗu kuma ta yi kama da gaggafa mai tashi. Ru’ya ta Yohanna 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Littafi Mai Tsarki (Lissafi 2) ya bayyana ƙabilu 12 (ban da Lawi, wanda ya yi sansani kai tsaye kewaye da alfarwa) a shirye cikin sansanoni huɗu, kowanne da ƙabilu uku, an kafa su a manyan kusurwoyi huɗu na duniya kewaye da Wuri Mai Tsarki, kowanne kuma a ƙarƙashin tutarsa, wato tuta ko alama. Wannan tsari ya haifar da daidaituwar alama, inda sansanin duniya yake nuna kamanni da kursiyin sama wanda kerubobi suke tsaro.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Yahuda ya fuskanci gabas, zuwa ga fitowar rana a ƙofar Wuri Mai Tsarki. Tutar Yahuda zaki ce, domin tana wakiltar Zakin kabilar Yahuda. Kabilu biyu da suke tare da Yahuda su ne Issakar da Zebulun. A cikin wahayin Yohanna, dabba ta fari ta kasance kamar zaki, kamar yadda kerubobin Ezekiyel suke da fuskar zaki. Ruben, alamar mutum, yana kudu tare da Simeon da Gad. A yamma kuwa Efrayim yake, tare da Biliyaminu da Manassa, waɗanda sa ke wakilta ta wurin sa. A arewa kuwa Dan yake, tare da Asher da Naftali, waɗanda gaggafa ke wakilta. Alaƙar kabilun da fuskoki huɗu na Wuri Mai Tsarki na sama ana wakilta ta cikin bisharori huɗu.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matiyu shi ne Zakin kabilar Yahuda, Markus shi ne sa na hadaya, Luka mutum ne, Yohanna kuma gaggafa mai shawagi a sarari mai tsawo. Almasihu a matsayin Zakin kabilar Yahuda yana bayyana Kansa a matsayin wanda yake hatimcewa da kuma buɗe Kalmarsa ta annabci. Littafin Matiyu yana da ƙarin nassoshi kai tsaye game da cikar annabce-annabcen Almasihu (12) fiye da yadda sauran Linjila uku a haɗe suke da su. Ko kusa ma ba haka ba ne.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Littafin Matiyu yana wakiltar Kalmar annabcin Allah. Luka, wanda likita ne, ya gabatar da bishararsa daga mahangar Almasihu a matsayin Ɗan Mutum, gama Luka shi ne fuskar mutum. Markus ya gabatar da bishararsa game da Almasihu daga mahangar hadaya, wadda Almasihu ya wakilta, gama Markus shi ne sa. Yahaya kuwa shi ne gaggafa mai tashi a sararin sama, wanda ya gabatar da zurfafan al’amuran Allah cikin gabatarwarsa ta bisharar Almasihu.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Yana da muhimmanci a fahimci littafin Matiyu kamar yadda aka wakilta shi a cikin Kalmar annabci. Littafin Matiyu shi ne Zakin kabilar Yahuda, Maigidan Kalmarsa ta annabci, Mai banmamaki mai ƙididdige asirai, Masanin harshe mai banmamaki, wanda yake hatimcewa kuma yake buɗe hatimin Kalmarsa. Yesu shi ne Alfa da Omega, kuma Shi ne Kalmar. Littafi na farko na Sabon Alkawari da littafi na ƙarshe na Sabon Alkawari littattafan annabci ne. Mafi yawa sun san wannan gaskiya game da littafin Ru’ya ta Yohanna, amma mai yiwuwa ba su gane cewa Matiyu shi ne alfa na Sabon Alkawari ba, saboda haka dole ne ya yi daidai da omega na Sabon Alkawari. Dole ne ya wakilci ƙarshe, wato littafin Ru’ya ta Yohanna.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Saboda haka, sa’ad da muka sami a cikin Matta layin da ya yi daidai da layin tarihin alkawari na Farawa, kamar yadda aka shimfiɗa shi a surori goma sha ɗaya zuwa ashirin da biyu, wannan ba kome ba ne face gaskiyar da Zakin kabilar Matta yake warwarewa daga hatimi. Surori goma sha biyu na tarihin alkawari waɗanda aka wakilta a cikin Farawa, Matta da Ru’ya ta Yohanna yanzu ana warware su daga hatimi, kuma abin da muke ganewa shi ne cewa sura ta ashirin da uku ta Matta tana wakiltar rarrabuwar masu hikima da wawaye a misalin gonar inabi. Kaito takwas a kan mutanen tsohon alkawari, waɗanda suke samun takwarorinsu na annabci a cikin rayuka takwas masu wakiltar dubu ɗari da arba’in da huɗu waɗanda suka shiga jirgin tsira. 23 wakilci ne na aikin da ya fara a Wurin Tsarki na Sama sa’ad da kwanaki 2300 suka kai ga cikawarsu a ranar 22 ga Oktoba, 1844, kuma zai sake yin haka a dokar Lahadi mai zuwa nan ba da daɗewa ba. Sura ta 23 tana yi wa wannan gaskiya alama.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Babi na ashirin da huɗu yana faruwa ne a daidai lokacin da Almasihu ya gama tattaunawarsa da Isra’ila mai ridda kuma ya bar haikalin Bayahude a karo na ƙarshe. Lamba 24 alama ce ta sauyawa daga tsohuwar Isra’ila zuwa sabuwar Isra’ila, wato ainihin wurin da Almasihu ya tsaya a tarihin annabci sa’ad da ya gabatar da saƙonsa a cikin Matiyu ashirin da huɗu. Saƙon annabci na Matiyu 24 misali ne na Allah na tsarin layi bisa layi, wanda musamman yake magana game da tarihin Milleriyawa, sabili da haka tarihin mutum ɗari da arba’in da huɗu dubu. Ana wakiltar 24 ta wurin ikkilisiyar Ru’ya ta Yohanna goma sha biyu, wadda take tsaye a kan wata mai nuna hasken ranan adalci. A kanta akwai taurari goma sha biyu da suke wakiltar 24, gama tana wakiltar tarihin da ya kai ga haihuwar Almasihu lokacin da kabilu goma sha biyu na tsohuwar Isra’ila za su zama almajirai goma sha biyu na sabuwar Isra’ila. A cikin babi na ashirin da huɗu ana wakiltar tarihin Milleriyawa daga 1798 har zuwa babban abin takaici. Sa’an nan sai Matiyu 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Lamba 25 alama ce ta Lawiyawa, ko masu kyau ko marasa kyau, amma daidai da wannan muhimmanci tana kuma wakiltar rabuwa tsakanin Lawiyawa masu hikima da mugaye. Matiyu 25 ya bayyana, a kan shaidu uku, ko misalai uku, aikin rarrabuwar da lamba ashirin da biyar ke wakilta. Hakika, misalin budurwai goma yana wakiltar tarihin Millerites, haka kuma tarihin dubu ɗari da arba’in da huɗu. Wannan tarihin shi ne tarihin mala’ika na fari, misalin baiwarori kuwa na mala’ika na biyu ne, misalin tumaki da awakai kuma shi ne shari’ar mala’ika na uku.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Babi na ashirin da shida zuwa na ashirin da takwas suna bayyana tarihin Idin Ƙetarewa har zuwa umurnin bishara bayan gicciye.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Sai ya zama, da Yesu ya gama dukan waɗannan maganganu, sai ya ce wa almajiransa, Kun sani cewa bayan kwana biyu ne Idin Ƙetarewa, kuma za a bashe Ɗan Mutum domin a gicciye shi. Matiyu 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Takaitaccen bayani game da manyan alamomi daban-daban da suke cikin sura ta 26 shi ne makircin kashe Yesu a ayoyi uku zuwa biyar. Sa’an nan aka shafe Yesu da mai a Betanya a ayoyi shida zuwa goma sha uku. A ayoyi goma sha huɗu zuwa goma sha shida, Yahuza ya ba da Almasihu ciniki saboda azurfa guda talatin. Sai Idin Ƙetarewa ya zo tare da almajiransa, a ayoyi goma sha bakwai zuwa ashirin da biyar. A ayoyi ashirin da shida zuwa ashirin da tara, Yesu ya kafa Jibin Ubangiji, kuma a aya ta talatin, Yesu ya faɗa a gaba musun Bitrus. A ayoyi talatin da shida zuwa arba’in da shida Yesu yana Getsemani. A aya ta arba’in da bakwai zuwa hamsin da shida an kama Yesu, sa’an nan a ayoyi hamsin da bakwai zuwa sittin da takwas, Yesu yana gaban Kayafa da Majalisar Sanhedrin. Daga aya ta sittin da tara zuwa gaba an bayyana musun Bitrus ga Almasihu. Surar ta ƙunshi takamaiman manyan alamomi guda goma da za a maimaita a cikin kwanaki na ƙarshe.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Babi na ashirin da bakwai ma yana da alamomin hanya guda goma mabambanta. An kai Yesu ga Bilatus, sa’an nan Yahuda ya rataye kansa, sa’an nan aka kai Yesu a gaban Bilatus, sa’an nan aka zaɓi Barabbas, Bilatus ya miƙa Yesu domin a gicciye shi, sa’an nan aka yi wa Yesu ba’a, sa’an nan gicciyewa, sa’an nan mutuwar Yesu, sa’an nan aka binne Yesu, kuma sa’an nan masu tsaron kabarin suka ba da shaida.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Babi na ashirin da takwas yana da alamomin hanya guda uku kacal, na fari shi ne tashin matattu, sai ƙaryar Sanhedrin, sannan kuma babban umarni. Babi uku ne masu alamomin hanya na musamman guda ashirin da uku na gicciye waɗanda za a maimaita su cikin tarihin dubu ɗari da arba'in da huɗu.

Matthew 26 – Ten Waymarks

Matiyu 26 – Alamomi Goma na Hanya

  1. 1. Plot by chief priests and elders to kill Jesus (vv. 3–5)

    1. Makircin manyan firistoci da dattawa don kashe Yesu (aya ta 3–5)

  2. 2. Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    2. Shafewa a Bait’aniya ta wurin matar da akwatin alabasta (aya ta 6–13)

  3. 3. Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    3. Yahuda ya yarda ya ci amanar Yesu a kan azurfa guda 30 (aya ta 14–16)

  4. 4. Preparation and eating of the Passover with the disciples (vv. 17–25)

    4. Shiryawa da cin Idin Ƙetarewa tare da almajirai (aya 17–25)

  5. 5. Institution of the Lord’s Supper (vv. 26–29)

    5. Kafa Jibin Ubangiji (aya 26–29)

  6. 6. Prediction of Peter’s denial (vv. 30–35)

    6. Annabcin musun Bitrus (ayoyi 30–35)

  7. 7. Agony in Gethsemane (vv. 36–46)

    7. Azaba a Gethsemane (aya ta 36–46)

  8. 8. Betrayal and arrest of Jesus (vv. 47–56)

    8. Cin amana da kama Yesu (aya ta 47–56)

  9. 9. Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    9. An gurfanar da Yesu a gaban Kayafa da Majalisar Sanhedrin (ayoyi 57–68)

  10. 10. Peter’s threefold denial (vv. 69–75)

    10. Musun sau uku na Bitrus (ayoyi 69–75)

Matthew 27 – Ten Waymarks

Matiyu 27 – Alamomi Goma

  1. 1. Jesus delivered to Pilate (vv. 1–2)

    1. An miƙa Yesu ga Bilatus (aya ta 1–2)

  2. 2. Judas’s remorse and suicide (vv. 3–10)

    2. Nadamar Yahuza da kashe kansa (ayoyi 3–10)

  3. 3. Jesus before Pilate – the formal Roman trial (vv. 11–14)

    3. Yesu a gaban Bilatus – shari’ar Romawa ta hukuma (aya ta 11–14)

  4. 4. Choice of Barabbas over Jesus (vv. 15–26)

    4. Zaɓin Barabbas a maimakon Yesu (aya ta 15–26)

  5. 5. Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    5. Bilatus ya miƙa Yesu domin a gicciye shi (an haɗa da sakin Barabbas)

  6. 6. Mocking and scourging by the soldiers (vv. 27–31)

    6. Ba’a da bulala da sojoji suka yi masa (ayoyi 27–31)

  7. 7. The crucifixion (vv. 32–44)

    7. Gicciye shi (aya 32–44)

  8. 8. The death of Jesus (vv. 45–50)

    8. Mutuwar Yesu (ayoyi 45–50)

  9. 9. Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    9. Alamomi na allahntaka da binne shi ta hannun Yusufu na Arimathea (aya ta 51–61)

  10. 10. Posting of the guard at the tomb (vv. 62–66)

    10. Sanya masu gadi a kabari (aya 62–66)

Matthew 28 – Three Waymarks

Matiyu 28 – Alamomin Hanya Uku A wannan fitowar bidiyo, muna nazarin na uku cikin jeri na al’amuran “waymark” da uku da aka zayyana a cikin Matiyu 28. A cikin fitowarmu ta baya, mun kalli annabce-annabcen Yesu game da hallakar Urushalima, da rushewar Haikali, da kuma ƙarshen duniyar yahudawa, kamar yadda aka cim ma a cikin Matiyu 24. Mun kuma ga cewa, bayan wannan, almajirai sun yi zato cewa bayyana na biyu ta Almasihu za ta auku nan da nan. Amma Yesu ya ba su jerin misalai da nufin gyara wannan zato, yana bayyana cewa wani dogon tazara zai wuce kafin dawowarsa ta zahiri. Sai dai, duk da yake wannan zai zama marar tabbas ga Ikilisiyar Farkon Farko, annabcin Daniyel ya nuna cewa a ƙarshen kwanaki “masu hikima za su fahimta” (Daniyel 12:10). Duk wanda ya yi nazari a kai a kai game da ci gaban cocin Adventisti ta kwanaki na ƙarshe ya san cewa muna da jerin al’amuran da suke aiki a matsayin fitilu a kan hanya, suna haskaka matsayarmu a cikin kwararar lokaci. Waɗannan al’amura ko annabce-annabce ana kira da “waymarks.” Muna tattaunawa ne game da waymarks guda uku masu muhimmanci da ke cikin Matiyu 28. A cikin fitowar bidiyarmu ta baya, mun gano biyu na farko. Na farko shi ne zuwan Maryamu zuwa kabari—abin da ke misalta motsin Millerite daga 1833 zuwa bazarar 1843. Na biyu shi ne zuwan mala’ikan daga sama domin ya birgima dutse ya zauna a kai—abin da ke nuna aikin mala’ika na Ru’ya ta Yohanna 10 a shekara ta 1844. Yanzu kuma za mu dubi waymark na uku. Matiyu 28:2: “Kuma, ga shi, aka yi wata babbar girgizar ƙasa: gama mala’ikan Ubangiji ya sauko daga sama, ya zo ya birgima dutsen daga bakin ƙofar, ya zauna a kansa.” A fitowar da ta gabata, mun lura cewa “girgizar ƙasa” ba ta nufin fitina, kamar yadda kalmar nan take nufi a wasu wurare na Littafi Mai Tsarki, sai dai tana nufin sauyin fahimta da kiran da Allah ya yi wa mutanensa su tashi, su haskaka, domin haskensu ya zo, kuma ɗaukakar Ubangiji ta haskaka a kansu (Ishaya 60:1). Wannan “girman girgizar ƙasa” ya yi daidai da “kukan tsakar dare” na Matiyu 25:6: “Amma da tsakar dare aka yi kira, Ga ango ya zo; ku fito ku tarye shi.” Mun gano cewa wannan “kira” na Matiyu 25:6 yana da daidaitaccen ma’ana da “girgizar ƙasa” ta Matiyu 28:2. Dukansu suna nufin farkawar ruhaniya mai ƙarfi da ta motsa mutanen Allah zuwa aiki na ƙarshe. Wannan ya sa girgizar ƙasa ta zama waymark na uku a cikin Matiyu 28. Don tabbatar da wannan, muka juya zuwa rubuce-rubucen Ellen White. A cikin Maranatha, shafi na 220, ta yi haɗa kai a fili tsakanin Matiyu 25:6 da Ishaya 60:1: “Karanta Ishaya 60:1-5. ‘Tashi, ki haskaka; gama haskenki ya zo, ɗaukakar Ubangiji kuma ta bayyana a kanki. Gama, duba, duhu zai rufe duniya, da duhu mai kauri kuma al’ummai; amma Ubangiji zai tashi a kanki, ɗaukakarsa kuma za a gani a kanki. Al’ummai kuma za su zo ga haskenki, sarakuna kuma ga hasken fitowarki. Ɗaga idanunki kewaye, ki duba: dukansu suna taruwa, suna zuwa wurinki.’ Wannan ne saƙon da Allah yake umartar a ba wa duniyarmu. Saƙo ne da za a ɗauka, ba cikin furuci mara ƙarfi ba, amma cikin ikon Ruhu.” A nan ta ɗaure tare “Tashi, ki haskaka” na Ishaya 60 da “Ga, ango ya zo” na Matiyu 25. Duka biyun kira ne ga mutanen Allah su farka kuma su shiga cikin ƙarshe na aikin bishara. Wannan ya tabbatar da cewa “girgizar ƙasa” ta Matiyu 28 waymark ce ta annabci mai daidaita da kukan tsakar dare. Bayan haka sai muka yi nazari a kan abin da “girgizar ƙasa” ke nufi a cikin tsarin annabcinmu. Mun juya zuwa Babbar Jayayya, inda Ellen White ta kwatanta ta’azzarar saƙon mala’ika na uku: “An yi amfani da manyan iko da aka ba su da mutanen Allah. Saƙon ya ci gaba kamar wuta. Bayin Allah, fuskokinsu suna haskakawa da tsarkakewa da miƙa kai, sun yi sauri daga wuri zuwa wuri domin su shelanta saƙon daga sama. Ta dubban murya, a fadin duniya duka, aka yi gargadin. An yi mu’ujizai, marasa lafiya sun warke, alamu da abubuwan al’ajabi kuma suka bi masu bi. Shaidan ma ya yi aiki da abubuwan al’ajabi na ƙarya, har ma yana saukar da wuta daga sama a gaban mutane. Ru’ya ta Yohanna 13:13. Ta haka mazaunan duniya aka kawo su ga yanke shawara. Saƙon ba sosai ta hanyar hujja ba ne ya yi tasiri, sai dai ta wurin zurfin tabbacin Ruhun Allah. An riga an gabatar da hujjoji. An shuka iri, yanzu kuma zai tsiro ya kuma ba da ’ya’ya. Littattafan da ma’aikatan mishan suka rarraba sun yi tasirinsu, duk da haka da yawa waɗanda hankalinsu ya motsa an hana su cikakken fahimtar gaskiya ko su ba da biyayya. Yanzu hasken yana shiga ko’ina, ana ganin gaskiya a bayyane take, kuma ’ya’yan Allah na gaskiya suna karya igiyoyin da suka ɗaure su. Alaƙar iyali, dangantakar ikilisiya, ba su da ikon riƙe su yanzu. Gaskiya ta fi kome daraja a gare su. Duk da ƙungiyoyin da suka haɗa kai gāba da gaskiya, jama’a masu yawa suna ɗaukar matsayinsu a gefen Ubangiji.” (GC 612.2) An yi amfani da wannan nassin domin a nuna abin da “girgizar ƙasa” ke wakilta. Yana bayyana motsin duniya baki ɗaya a ƙarƙashin “ƙarshen ruwan sama,” inda bayin Allah za su yi sauri daga wuri zuwa wuri, suna haskaka duniya da ɗaukaka. Wannan shi ne “kiran” na Matiyu 25:6, kuma wannan shi ne “girgizar ƙasa” ta Matiyu 28:2. Mun kuma bincika yadda Ru’ya ta Yohanna 18 ta kwatanta wannan lokaci: “Bayan waɗannan al’amura, na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma; kuma duniya ta haskaka da ɗaukakarsa.” (Ru’ya ta Yohanna 18:1) Kuma Ellen White ta rubuta: “An ga mala’ikun sama suna ta kai komo a duniya. Bala’i da girgizar ƙasa da yaƙi da jita-jitar yaƙe-yaƙe suna bayyana. Ubangiji yana miƙa ayyukansa. Ana jin muryarsa a cikin gargaɗi ga maza da mata su shirya domin babban al’amarin da yake gab da aukuwa a duniyarmu. Wannan shi ne fitowa ta hasken mala’ika da ke saukowa daga sama. Duk wanda ya ƙi samun gargaɗi zai bar shi ba tare da uzuri ba; domin gaskiya ga waɗannan kwanaki na ƙarshe tana bayyana a sarari, a fili ga kowa. Muna da wani aiki da za mu yi domin mu shirya duniya. Wannan ba aikin mutum ba ne; gaskiyar Allah ce, ikon allahntaka a haɗe da ƙoƙarin mutum.” (1888 926.3) A nan kuma, fitowar haske, muryar gargaɗi, da shirye-shiryen al’amarin da yake gabatowa duk suna nuni zuwa ga saƙon ƙarshe da aka ba duniya ƙarƙashin ƙarshen ruwan sama. Sai muka ɗauki darasi na ƙarshe. Idan “girgizar ƙasa” ta Matiyu 28 ta yi daidai da “kukan tsakar dare” da kuma haskakawar Ru’ya ta Yohanna 18, to tana nuna waymark na uku cikin jerin. Tsarin ya kasance haka: 1. Maryamu ta zo kabari – motsin Millerite. 2. Mala’ika ya sauko ya birgima dutse – Ru’ya ta Yohanna 10 a shekara ta 1844. 3. Babbar girgizar ƙasa – kukan tsakar dare, ko saƙon ƙarshen ruwan sama. Don haka Matiyu 28 yana ba mu jerin waymarks guda uku, daidai kamar yadda Matiyu 25 ya ba da su ta hanyar labarin budurwai goma. Fahimtar waɗannan waymarks na da muhimmanci domin ta wurinsu ne za mu san inda muke a cikin kwararar tarihin annabci. A fitowarmu ta gaba, za mu ci gaba da wannan binciken ta wajen duba abin da ya faru bayan girgizar ƙasa, da yadda waɗannan al’amura suke ƙara haskaka hanya a gaban mutanen Allah.

  1. 1. The resurrection and empty tomb (vv. 1–10)

    1. Tashin matattu da kabarin da babu kome a cikinsa (ayoyi 1–10)

  2. 2. The lie of the chief priests and elders to the soldiers (vv. 11–15)

    2. Ƙaryar manyan firistoci da dattawa ga sojoji (aya ta 11–15)

  3. 3. The Great Commission (vv. 16–20)

    3. Babban Aiki (aya ta 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Kamar yadda gogewar Almasihu daga shafewar da aka yi masa a Betaniya har zuwa Babban Umurni ta nuna ƙarshen hidimarsa ta duniya da kuma farkon bishara ga dukan al’ummai, haka ma waɗannan alamu iri ɗaya suna maimaituwa a cikin gogewar ragowar Allah yayin da suke kusantar ƙarshen lokacin jinƙai da kuma nasararsu ta ƙarshe.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Babi na ashirin da shida zuwa na ashirin da takwas suna wakiltar tarihin Ƙetarewa da aka tsara bisa ga alamomin hanya 23 mabambanta da ake maimaitawa a cikin tarihin da ke kaiwa ga dokar Lahadi da kuma wanda yake biyo bayanta.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Zuwan Almasihu a matsayin babban firist namu zuwa Wuri Mafi Tsarki, domin tsarkake haikali, kamar yadda aka nuna a cikin Daniyel 8:14; zuwan Ɗan mutum zuwa wurin Mai Tsufan Kwanaki, kamar yadda aka gabatar a cikin Daniyel 7:13; da zuwan Ubangiji zuwa haikalinsa, kamar yadda Malaki ya yi annabci, duk bayanai ne na abu guda ɗaya; kuma wannan ma an wakilta shi da zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, na Matiyu 25.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Ƙarshen kwanaki 2300 a ranar 22 ga Oktoba, 1844, yana maimaituwa a lokacin dokar Lahadi. Alamu 23 da suke a cikin surori uku na ƙarshe na Matiyu suna bayyana jini mai daraja da ake amfani da shi domin haɗa Allahntaka da ɗan’adamtaka.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Ceton Kristi a madadin mutum a cikin Wuri Mai Tsarki na sama yana da muhimmanci ga shirin ceto kamar yadda mutuwarsa a kan gicciye take da muhimmanci. Ta wurin mutuwarsa Ya fara aikin nan wanda, bayan tashinsa daga matattu, Ya hau sama domin Ya kammala shi. Dole ne mu shiga ta wurin bangaskiya a cikin labulen, ‘inda magabacinmu ya rigaya ya shiga domininmu.’ Ibraniyawa 6:20. A can hasken da ke fitowa daga gicciyen Kalbari yana haskakawa. A can za mu iya samun fahimta mafi sarari game da asirai na fansa. An cika ceton mutum da wani tsada marar iyaka ga sama; hadayar da aka yi ta yi daidai da mafi faɗin bukatun da aka karya na dokar Allah. Yesu ya buɗe hanya zuwa kursiyin Uba, kuma ta wurin cetonsa ana iya gabatar da muradin gaskiya na dukan waɗanda suke zuwa gare Shi cikin bangaskiya a gaban Allah.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Babi na 23 na Matta yana jaddada hukuncin la’ana a kan firistoci na ƙarya. Babi na ashirin da shida zuwa na ashirin da takwas su ne omega ga babi na 23. Lawiyawa na ƙarya, tawaye mai ƙaruwa na dattawa cikin tsararraki huɗu, ya haifar da alamomin hanya a cikin babi uku na ƙarshe.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Babi na ashirin da huɗu yana bayyana tsarin “layi bisa layi” a matsayin tsarin Almasihu, domin yana amfani da halakar Urushalima don bayyana abubuwan da suke, abubuwan da suka kasance, da abubuwan da za su kasance.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Faɗuwar Urushalima a shekara ta 70 AD ta faru ne a daidai ranar wannan shekara da Nebukadnezzar ya fara hallaka Urushalima. Hallakar Urushalima da Nebukadnezzar ya yi ta kasance tarihi da ya riga ya wuce, kuma tarihin Almasihu, sa’ad da Titus ya ci Urushalima, ya kasance alamar ƙarshen duniya. Matiyu 24 yana ɗaukaka tsarin “layi bisa layi”, ta haka yana bayyana “tsarin aiki” a matsayin wani ɓangare na shaidar annabci.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

A cikin sura ta 24 ne Almasihu yake bayyana wajibcin fahimtar “abin ƙyama mai kawo hallaka” da annabi Daniyel ya faɗa a kai, wato ainihin fahimtar da ta zama tushe ga William Miller, da kuma alamar da take kafa wahayin cikin Daniyel. Haka kuma yana wakiltar tawayen Adventism, domin sun ƙi fahimtar Milleriyawa game da “na yau da kullum” a cikin littafin Daniyel, ta haka kuwa suka shiga cikin babban ruɗin nan mai ƙarfi na 2 Tassalunikawa sura ta biyu. Sura ɗin tana haɗuwa kai tsaye da Luka 21, ta haka tana nuna Agusta 11, 1840 zuwa Oktoba 22, 1844, waɗanda suke zama alama ta 9/11 har zuwa dokar Lahadi. Haka kuma tana haɗuwa da “lokutan Al’ummai” a cikin Luka 21:24, wanda yake ɗaya daga cikin manyan maɓallan buɗe fahimtar “lokatai bakwai” na Musa, tare kuma da daidaituwa da auna haikalin da ke cikin Ru’ya ta Yohanna sura ta goma sha ɗaya.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Da farawa da babi na ashirin da uku, sai 24 da 25 su biyo baya, sannan a kammala da babi 26 zuwa 27, babi uku waɗanda suke da alamomin hanya ashirin da uku, waɗanda su ne omega ga alpha na babi na ashirin da uku. Babi na ashirin da shida idan aka ƙara da ashirin da bakwai da ashirin da takwas, ya ba da “81,” wanda alama ce ta firistanci. Bisa ga shaidu uku (Farawa, Matiyu da Ru’ya ta Yohanna), babi 11 zuwa 22 layi guda ne. Babi 23 zuwa 28 layin gaskiya ne wanda ya fara da 23 kuma ya ƙare da 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Babi na ɗaya zuwa na goma su ne na farkon layuka uku na annabci a cikin littafin Matiyu. Babi goma, sai babi goma sha biyu, sai kuma babi shida. Wahayi yana sanar da mu cewa dukan littattafan Littafi Mai Tsarki suna haɗuwa kuma suna ƙarewa a cikin Ru’ya ta Yohanna, sabili da haka dukan littattafan Littafi Mai Tsarki suna haɗuwa kuma suna ƙarewa a cikin Matiyu. Matiyu, a matsayin fuskar zaki na ƙabilar Yahuza, yana bayyana annabce-annabcen Almasihu goma sha biyu mabambanta, kuma waɗannan sassa goma sha biyu suna samar da alamomin hanya na tarihin Millerites da kuma dubu ɗari da arba’in da huɗu. Kamar yadda littafin Ru’ya ta Yohanna yake farawa da wahayin Yesu Almasihu, babi na ɗaya na Matiyu yana gabatar da wani wahayi na Yesu Almasihu wanda yake haɗuwa da rai da shaida na Musa, tare da tarihin maƙiyin Almasihu, yana kuma bayyana abubuwa uku na ikkilisiya mai nasara kamar yadda annabi, firist, da sarki suke wakilta.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matiyu ya fara da bayyanar Yesu Almasihu a cikin mahallin alkawarin Allah da zaɓaɓɓen jama’a. Daga Ibrahim zuwa Dawuda akwai tsararraki goma sha huɗu; daga Dawuda zuwa bauta a Babila akwai tsararraki goma sha huɗu; kuma daga Babila zuwa Almasihu akwai waɗansu tsararraki goma sha huɗu. Zuriyar Almasihu a cikin Matiyu ta yi daidai da Musa, domin Musa shi ne alpha na Almasihu, omega. Rayuwar Musa ta shekaru ɗari da ashirin ta yi daidai da shekaru ɗari da ashirin na lokacin gwaji a tarihin Nuhu. Saboda haka alkawarin Nuhu yana da alaƙa da alkawarin zaɓaɓɓen jama’a. Shekaru ɗari da ashirin na Musa suna wakiltar lokuta uku na shekaru arba’in, waɗanda suka ƙare da Musa ya kashe Bamasare a ƙarshen shekaru arba’in na farko, da kuma kashe ɗan fari, Fir’auna da rundunarsa a ƙarshen lokaci na biyu na shekaru arba’in. Lokaci na biyu na shekaru arba’in ya ƙare a tawaye a Kadesh, kuma lokaci na uku na shekaru arba’in ya ƙare a tawaye na biyu na Kadesh. Dukan layukan annabci uku na alpha suna ƙarewa a Kadesh, kuma layukan annabci uku na zuriyar Matiyu suna ƙarewa a Dawuda, da bauta a Babila, da Manzon alkawari.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Sa’ad da aka daidaita alfa na Musa da omega na Almasihu, akwai shaidu shida na Kadesh, wato 1863 da dokar Lahadi. Tsatson zuriyar da ke cikin littafin Matiyu ya sanya sarki Dawuda a Kadesh, inda Adventism mai ridda ake kaiwa Babila, yayin da Almasihu yake tabbatar da alkawarin tare da dubu ɗari da arba’in da huɗu. Ta wurin sanya Dawuda a dokar Lahadi, an kafa shaida ta biyu game da Dawuda, domin Dawuda yana ɗaya daga cikin wakilan mutane uku da suka fara hidima sa’ad da suke da shekara talatin. Almasihu, Dawuda, Yusufu da Ezekiyel duk sun fara aikinsu suna da shekara talatin. Tare, waɗannan huɗun masu shekara talatin da suka fara hidima suna wakiltar haɗuwar Allahntaka da ɗan’adam, sa’ad da ikkilisiya mai fama take sāke zama ikkilisiya mai nasara. Wannan ikkilisiya ta ƙunshi annabi, firist da sarki. Ana nuna wannan sāke-zama a dokar Lahadi, wadda ita ma Kadesh ce, saboda haka Dawuda a tsatson zuriyar Matiyu ya yi daidai da Dawuda mai shekara talatin.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Shekarun talatin na shiri sun yi daidai da shekaru ɗari huɗu da talatin na alkawarin Ibrahim, haka kuma da shekarun firist da kuma shekaru 1290 na Daniyel 12:11. A talifi na gaba za mu yi la’akari da kowace daga cikin waɗannan annabce-annabce goma sha biyu na Almasihu da ke cikin littafin Matiyu. Da farko muna tantance layuka uku na annabci a cikin Matiyu; surori na ɗaya zuwa goma, sai kuma surori na goma sha ɗaya zuwa ashirin da biyu, sannan ashirin da uku zuwa ashirin da takwas.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“Na ɗan wani lokaci bayan babban baƙin cikin shekarar 1844, na riƙe, tare da sauran jikin masu jiran zuwan Ubangiji, cewa a wancan lokaci ƙofar jinƙai ta riga ta rufe har abada ga duniya. An ɗauki wannan matsayi ne kafin a ba ni wahayina na farko. Hasken da Allah ya ba ni ne ya gyara kuskurenmu, ya kuma sa muka ga ainihin matsayi na gaskiya.”

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Har yanzu ni mai bi ne da ka’idar ƙofar-rufe, amma ba a ma’anar da muka fara amfani da wannan kalma ba ko kuma a ma’anar da masu adawa da ni suke amfani da ita.

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

“Akwai ƙofa rufaffe a zamanin Nuhu. A wancan lokaci an yi janyewar Ruhun Allah daga tsatson masu zunubi waɗanda suka hallaka cikin ruwan Tufana. Allah da kansa ne ya ba Nuhu saƙon ƙofa rufaffe cewa: ‘Ruhuna ba zai yi ta kokawa da mutum har abada ba, gama shi ma jiki ne: duk da haka kwanakinsa za su zama shekara ɗari da ashirin’ (Farawa 6:3).”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Akwai ƙofar da aka rufe a zamanin Ibrahim. Jinƙai ya daina roƙo a kan mazaunan Saduma, kuma dukansu, sai dai Lutu, tare da matarsa da ’ya’yansa mata biyu, wutar da aka saukar daga sama ta hallaka su.”

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“A zamanin Almasihu akwai wata ƙofa rufaffe. Ɗan Allah ya bayyana wa Yahudawan wancan ƙarni marasa bangaskiya cewa, ‘An bar gidanku a gare ku kufai’ (Matthew 23:38).”

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

“Da yake duban gangaren kogin lokaci zuwa kwanaki na ƙarshe, wannan ikon marar iyaka ne ya shelanta ta bakin Yohanna: ‘Ga abin da Mai Tsarki, Mai Gaskiya, mai maɓallin Dawuda, wanda yake buɗewa ba kuwa wanda zai rufe; yake kuma rufewa ba kuwa wanda zai buɗe, ya ce’ (Ru’ya ta Yohanna 3:7).”

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“An nuna mini a cikin wahayi, kuma har yanzu ina ba da gaskiya, cewa akwai ƙofa rufaffe a shekara ta 1844. Duk waɗanda suka ga hasken saƙonnin mala’ika na fari da na biyu kuma suka ƙi wannan haske, an barsu cikin duhu. Kuma waɗanda suka karɓe shi suka kuma karɓi Ruhu Mai Tsarki wanda ya raka shelar saƙon daga sama, sa’an nan daga baya suka yi watsi da bangaskiyarsu suka kuma bayyana kwarewarsu a matsayin ruɗi, ta haka suka ƙi Ruhun Allah, kuma bai ƙara roƙo dominsu ba.”

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Waɗanda ba su ga hasken ba, ba su da laifin ƙin karɓarsa. Rukuni kaɗai ne wanda Ruhu na Allah ba zai iya kaiwa gare shi ba, wato waɗanda suka raina hasken da ya fito daga sama. Kuma wannan rukuni ya haɗa da, kamar yadda na bayyana, duka waɗanda suka ƙi su karɓi saƙon sa’ad da aka gabatar musu da shi, da kuma waɗanda, bayan sun karɓe shi, daga baya suka yi watsi da bangaskiyarsu. Waɗannan za su iya kasancewa da surar ibada, su kuma yi ikirarin cewa su mabiyan Almasihu ne; amma da yake ba su da raiyayyen haɗin kai da Allah, za a kama su da ruɗun Shaiɗan. An nuna waɗannan rukunai biyu a cikin wahayi—waɗanda suka bayyana hasken da suka bi a dā a matsayin ruɗi, da mugayen mutanen duniya waɗanda, bayan sun ƙi hasken, Allah ya ƙi su. Ba a yi wani nuni ga waɗanda ba su ga hasken ba, saboda haka kuma ba su da laifin ƙin karɓarsa.” Selected Messages, book 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Waɗanda ne waɗanda ta wurin bangaskiya suke bin Yesu a cikin babban aikin kafara suke karɓar amfanin shiga tsakani nasa a madadinsu; amma waɗanda suke ƙin hasken da yake bayyana wannan aikin hidima ba sa amfana da shi. Yahudawan da suka ƙi hasken da aka bayar a zuwan Almasihu na fari, suka kuma ƙi gaskatawa da Shi a matsayin Mai Ceton duniya, ba za su iya karɓar gafara ta wurinsa ba. Sa’ad da Yesu, a hawansa sama, ya shiga da jininsa na kansa cikin Wuri Mai Tsarki na sama domin ya zubar wa almajiransa albarkatun shiga tsakani nasa, aka bar Yahudawa cikin cikakkiyar duhu domin su ci gaba da hadayunsu da ba su da amfani da kuma miƙansu. Hidimar misalai da inuwa ta ƙare. Wannan ƙofar da ta wurinta mutane a dā suka kan sami shiga wurin Allah ba a ƙara buɗe ta ba. Yahudawa sun ƙi su neme Shi ta hanya guda kaɗai wadda ta wurinta za a iya same Shi a wancan lokaci, wato ta wurin hidimar da ake yi a Wuri Mai Tsarki na sama. Saboda haka ba su sami tarayya da Allah ba. A gare su an rufe ƙofar. Ba su da sanin Almasihu a matsayin hadaya ta gaskiya kuma kaɗai, da kuma matsakanci guda ɗaya a gaban Allah; saboda haka ba za su iya karɓar amfanin shiga tsakani nasa ba.”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

“Yanayin Yahudawan da ba su ba da gaskiya yana misalta yanayin marasa kulawa da marasa bangaskiya a cikin waɗanda ke ikirarin su Kiristoci ne, waɗanda da gangan ba su san aikin Babban Firist ɗinmu mai jinƙai ba. A cikin hidimar alama, sa’ad da babban firist ya shiga Wuri Mafi Tsarki, an wajabta wa dukan Isra’ila su taru kewaye da Wuri Mai Tsarki kuma cikin mafi girman tsanani su ƙasƙantar da rayukansu a gaban Allah, domin su karɓi gafarar zunubansu kuma kada a datse su daga cikin taron jama’a. To, balle ma a wannan Ranar Kafara ta antitypical, yake da matuƙar muhimmanci mu fahimci aikin Babban Firist ɗinmu kuma mu san waɗanne ayyuka ne ake bukata a gare mu.”

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Mutane ba za su iya ƙin gargaɗin da Allah, cikin jinƙai, yake aiko musu ba tare da hukunci ba. An aiko da saƙo daga sama zuwa ga duniya a zamanin Nuhu, kuma cetonsu ya dangana ga yadda suka karɓi wannan saƙo. Domin sun ƙi gargaɗin, aka janye Ruhun Allah daga irin ɗan adam mai zunubi, kuma suka hallaka a cikin ruwan Tufana. A zamanin Ibrahim, jinƙai ya daina roƙo ga mazaunan Sodom masu laifi, kuma duka sai Lutu tare da matarsa da ’ya’yansa mata biyu ne kawai ba su ƙone da wutar da aka saukar daga sama ba. Haka ma a kwanakin Almasihu. Ɗan Allah ya faɗa wa Yahudawan wannan tsara marasa bangaskiya cewa: ‘An bar muku gidanku kufai.’ Matiyu 23:38. Da yake duban kwanaki na ƙarshe, wannan iko marar iyaka ya bayyana, game da waɗanda ‘ba su karɓi ƙaunar gaskiya ba domin su sami ceto’: ‘Saboda haka Allah zai aiko musu da ruɗu mai ƙarfi, domin su gaskata ƙarya: domin a hukunta dukan waɗanda ba su gaskata gaskiya ba, amma suka ji daɗin rashin adalci.’ 2 Tasalonikawa 2:10–12. Yayin da suke ƙin koyarwar KalmarSa, Allah yana janye Ruhunsa, ya bar su ga ruɗun da suke ƙauna.” The Great Controversy, 430, 431.