In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
Domin ya kasance da murya a cikin jeji, dole ne ya kasance da jeji. A cikin Yuli na shekara ta 2023, wata murya ta fara yin sauti tana bayyana cewa Zakin kabilar Yahuza a wancan lokaci yana kwance hatimin wahayi na kansa kamar yadda aka gabatar a sura ta ɗaya ta littafin Ru’ya ta Yohanna. Bakin cikin Asabar, 18 ga Yuli, 2020, ya fara kwana uku da rabi na Ru’ya ta Yohanna goma sha ɗaya, waɗanda suka ƙare a Asabar, 30 ga Disamba, 2023. A wannan Asabar, a karo na farko tun daga Yuli 2020, Future for America ya yi magana a bainar jama’a a wani taron Zoom.
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
Tun daga wannan lokaci, Wahayin Yesu Almasihu yana ta buɗewa a hankali mataki-mataki. Ya fara ne da wahayi na kalmar “gaskiya,” wadda daga baya aka ga tana wakiltar tsari na matakai uku da aka zayyana ta wajen haruffa na farko, na goma sha uku, da na ashirin da biyu na haruffan Ibrananci, waɗanda idan aka haɗa su wuri guda suna samar da kalmar “gaskiya.” Matakai ukun da aka wakilta a cikin tsarin kalmar “gaskiya” tsohuwar gaskiya ce, da aka sa a cikin sabon tsari.
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
Tsawon shekaru mun nuna cewa matakai uku na farfajiya, Wuri Mai Tsarki, da Wuri Mafi Tsarki sun yi daidai da ayyuka uku na Ruhu Mai Tsarki, yayin da Yake tabbatar da zunubi a cikin farfajiya, yana bayyanar da adalci a cikin Wuri Mai Tsarki, kuma yana yin hukunci a cikin Wuri Mafi Tsarki. Mun bayyana cewa waɗannan matakai uku suna bayyana a ko’ina cikin Kalmar Allah, amma duk waɗannan fahimtofi an ƙara haskaka su cikin tsarin “gaskiya,” tun daga 2023. Ɗaukar tsohuwar gaskiya a sa ta cikin sabon tsarin gaskiya shi ne abin da Almasihu yake yi yayin da Yake ci gaba da buɗe KalmarSa a hankali. “Jeji” da ya ƙare a 2023 yana wakiltar annabcin “lokacin ƙarshe,” sa’ad da ake buɗe wani annabci. Wannan annabcin shi ne wahayin Yesu Almasihu, wanda shi ne “Gaskiya.”
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“A zamanin Mai Ceto, Yahudawa sun rufe duwatsu masu daraja na gaskiya da tarkacen al’ada da tatsuniya har ya zama ba zai yiwu a bambanta na gaskiya da na ƙarya ba. Mai Ceto ya zo domin ya kawar da tarkacen camfi da kuskuren da aka daɗe ana riƙewa da ƙauna, kuma ya sa duwatsu masu daraja na maganar Allah cikin tsarin gaskiya. Me Mai Ceto zai yi idan ya zo wurinmu yanzu kamar yadda ya zo wurin Yahudawa? Dole ne ya yi irin wannan aiki na kawar da tarkacen al’ada da bukukuwa na ibada. Yahudawa sun ƙwarai da tayar da hankali sa’ad da ya yi wannan aiki. Sun rasa ganin asalin gaskiyar Allah, amma Almasihu ya sake kawo ta fili. Aikinmu ne mu ’yantar da muhimman gaskiyoyin Allah daga camfi da kuskure. Kai, wane irin aiki ne aka danƙa mana cikin bishara!” Review and Herald, Yuni 4, 1889.
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
“Aikinmu ne mu ’yantar da madaukakan gaskiyar Allah daga camfi da kuskure,” mu kuma “kafa jauharan Maganar Allah a cikin tsarin gaskiya.” A cikin shekarar 2023 Ubangiji ya gabatar da tsarin gaskiya, a cikin ginin da kalmar “gaskiya” ke wakilta. Wannan tsari yana bayyana “asalin” gaskiyar “Allah.”
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Ƙurar da tarkacen kuskure sun binne duwatsu masu daraja na gaskiya, amma ma’aikatan Ubangiji za su iya tono waɗannan taskoki, domin dubban mutane su dube su da murna da tsoro mai tsarki. Mala’ikun Allah za su kasance tare da ma’aikaci mai tawali’u, suna ba da alheri da hasken Allahntaka, kuma dubban mutane za a bishe su su yi addu’a tare da Dawuda, ‘Ka buɗe idanuna domin in ga abubuwa masu banmamaki daga cikin dokarka.’ Gaskiyoyi waɗanda tun ƙarnuka ba a gani ba kuma ba a kula da su ba, za su haskaka ƙwarai daga shafuffuka masu haske na kalmar Allah mai tsarki. Ikklisiyoyi gaba ɗaya waɗanda suka ji, suka ƙi, kuma suka tattake gaskiya, za su ƙara yin mugunta; amma ‘masu hikima,’ waɗanda suke masu gaskiya, za su fahimta. Littafin a buɗe yake, kuma kalmomin Allah suna isa ga zukatan waɗanda suke marmarin sanin nufinsa. A lokacin babban kiran mala’ikan daga sama wanda ya haɗu da mala’ika na uku, dubban mutane za su farka daga suma wadda ta riƙe duniya tun ƙarnuka, kuma za su ga kyawu da darajar gaskiya.” Review and Herald, December 15, 1885.
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
“Ma’aikatan Ubangiji” waɗanda suke “masu hikima” kuma “waɗanda suke masu gaskiya” “za su fahimta,” kuma za su “tona” “dukiyoyi, har dubban mutane za su dubi su da farin ciki da kuma fargabar girmamawa.” Abin takaici ga Adventism na Laodiceya, ba su ne suke farka daga “kasalarsu” ba a sa’ad da aka yi babban kira na mala’ika na uku, gama wannan ita ce dokar Lahadi, kuma wannan ya yi matuƙar makara ga Adventism ya farka. Ma’aikatan sa’a ta goma sha ɗaya suna farkawa daga “kasalarsu” “a babban kira na mala’ikan da ya haɗu da mala’ika na uku” a dokar Lahadi mai zuwa nan ba da daɗewa ba. Tun daga 2024, “Gaskiyoyi waɗanda tsawon zamanai ba a gani ba kuma ba a kula da su ba,” suna ta haskakawa “daga shafuffuka masu haske na kalmar Allah mai tsarki.”
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
A cikin Ishaya 22:22 an ba Eliyakim maɓalli, kuma a cikin Matiyu 16 an ba Bitrus maɓallan mulkin sama.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Kuma zan ɗora maɓallin gidan Dawuda a kan kafaɗarsa; haka zai buɗe, ba kuwa wanda zai rufe; kuma zai rufe, ba kuwa wanda zai buɗe. Ishaya 22:22.
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
An ba Filadelfiya “mabuɗin”, gama wannan ne kaɗai wuri na dabam a cikin Nassosi inda aka ambaci mabuɗin buɗewa da rufewa.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Kuma ga mala’ikan ikkilisiya a Filadelfiya ka rubuta; Waɗannan abubuwa ne yake faɗi shi wanda yake mai tsarki, wanda yake mai gaskiya, wanda yake da mabuɗin Dawuda, wanda yake buɗewa, ba kuwa wani mutum da zai rufe; kuma yana rufewa, ba kuwa wani mutum da zai buɗe; Na san ayyukanka: ga shi, na sa a gabanka ƙofa a buɗe, ba kuwa wani da zai iya rufe ta: gama kana da ƙaramin ƙarfi, ka kuma kiyaye maganata, ba kuma ka yi musun sunana ba. Ru’ya ta Yohanna 3:7, 8.
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
A mu’amala ta ƙarshe da Yahudawan masu gardama, Almasihu ya gabatar da wata tambaya wadda Yahudawan ba su iya amsawa ba.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Sa’ad da Farisiyawa suke a taro tare, Yesu ya tambaye su, yana cewa, Me kuke tunani game da Almasihu? ɗan wa ne shi? Suka ce masa, Ɗan Dawuda. Ya ce musu, To, yaya Dawuda cikin Ruhu yake kiransa Ubangiji, yana cewa, Ubangiji ya ce wa Ubangijina, Ka zauna a hannun damana, har sai na mai da maƙiyanka matashin ƙafafunka? In kuwa Dawuda yana kiransa Ubangiji, to, yaya yake ɗansa?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Kuma babu wani mutum da ya iya ba shi amsa ko da kalma ɗaya; haka kuma daga wannan rana ba wanda ya ƙara yin ƙarfin hali ya yi masa wata tambaya. Matiyu 22:41–46.
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
Yahudawa sun kasa fahimtar dangantakar annabci da ke tsakanin Dawuda da Almasihu, domin sun rasa maɓallan annabci da za su ba su damar fahimtar harshen Littafi Mai Tsarki na layi bisa layi. Almasihu ya ƙare hulɗarsa da Yahudawa ta wurin nuna cewa makantarsu ta dogara ne a kan gazawarsu ta rarraba Maganar gaskiya daidai. Ya riga ya bayyana cewa idan kun fahimci Musa, za ku fahimci Almasihu, amma ba su fahimci Nassosin da suke da’awar tsayawa a kansu da kuma karewa ba.
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
An ba ’yan Miller “maɓallin” “gidan Dawuda”, waɗanda su ne ikilisiyar Filadelfiya. “Maɓallin” wani motsi ne na gyara da aka wakilta ta ƙofofi masu buɗewa da rufewa. Daga 1798 har zuwa 1863 motsin ’yan Miller ya tashi daga ƙwarewar Filadelfiya zuwa ƙwarewar Laodikiya, yana kuma sauyawa daga motsi zuwa ikilisiya. Wata ƙofa ta buɗe kuma wata ƙofa ta rufe a ranar 19 ga Afrilu, 1844, kamar yadda wata ƙofa ta buɗe kuma wata ƙofa ta rufe a ranar 22 ga Oktoba, 1844, kamar yadda wata ƙofa ta buɗe kuma wata ƙofa ta rufe a 1863.
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
Eliyakim yana da maɓalli, amma an ba Bitrus “maɓallai.” Maɓallin a mufradi shi ne ƙofar da aka rufe ta 1844.
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
“Batun Wuri Mai Tsarki shi ne mabuɗin da ya buɗe asirin wannan babban baƙin cikin na shekara ta 1844. Ya bayyana cikakken tsarin gaskiya, mai alaƙa da juna kuma cikin jituwa, yana nuna cewa hannun Allah ne ya jagoranci babban motsin zuwan Almasihu, kuma yana bayyana aikin da ya rataya a wannan lokaci, sa’ad da ya fito da matsayi da aikin mutanensa fili.” The Great Controversy, 423.
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
Batun Wuri Mai Tsarki shi ne mabuɗin da ya buɗe ƙofar da aka rufe ta 1844, amma an kuma ba Bitrus maɓallan mulkin sama.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And 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. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Sai Yesu ya amsa ya ce masa, Mai-albarka ne kai, Simon Barjona; gama ba nama da jini ne suka bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama. Ni ma ina ce maka, kai ne Bitrus, kuma a kan wannan dutse zan gina ikkilisiyata; ƙofofin jahannama kuwa ba za su rinjaye ta ba. Kuma zan ba ka maɓallan mulkin sama: duk abin da za ka ɗaure a duniya za a ɗaure shi cikin sama, kuma duk abin da za ka kwance a duniya za a kwance shi cikin sama. Matiyu 16:17–19.
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
Layi bisa layi, Philadelphia, amaryar alkawari ta ƙarshe kamar yadda Bitrus ya wakilta, an ba ta mabuɗin gidan Dawuda tare kuma da maɓallan mulkin sama. Mabuɗin gidan Dawuda shi ne batu na ƙarshe da Yesu ya mu’amala a kai da Farisiyawa.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Yayinda Farisiyawa suke a taru, Yesu ya tambaye su, yana cewa, Me kuke tunani game da Almasihu? ɗan wa ne shi? Suka ce masa, Ɗan Dawuda. Ya ce musu, To, ta yaya Dawuda cikin Ruhu yake kiransa Ubangiji, yana cewa, Ubangiji ya ce wa Ubangijina, Ka zauna a hannun damana, sai na sa maƙiyanka su zama matashin sawunka? To, in Dawuda yana kiransa Ubangiji, ta yaya kuwa yake ɗansa?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Kuma ba wanda ya iya ba shi amsa ko da kalma guda; haka kuma daga wannan rana ba wanda ya ƙara ƙarfin hali ya yi masa wata tambaya. Matiyu 22:41–46.
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
Batun Dawuda da Ubangijinsa shi ne ainihin inda Bitrus ya fara a ranar Fentakos a cikin ɗakin sama a sa’a ta uku. Batun da ya rufe ƙofar mu’amala tsakanin Farisiyawa da Almasihu shi ne mabuɗin da Bitrus ya yi amfani da shi ya buɗe ƙofar ɗakin sama a ranar Fentakos.
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Gama Dawuda bai hau zuwa sammai ba; amma shi da kansa yana cewa, Ubangiji ya ce wa Ubangijina, Ka zauna a hannun damana, Har sai na mai da maƙiyanka matashin sawunka. Saboda haka bari dukan gidan Isra’ila su sani tabbatacce, cewa Allah ya mai da wannan Yesu ɗin nan, wanda kuka gicciye, Ubangiji da kuma Almasihu.
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Da suka ji wannan kuwa, sai zuciyarsu ta soke su ƙwarai, suka ce wa Bitrus da sauran manzannin, Ya ku maza ’yan’uwa, me za mu yi?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
Sa’an nan Bitrus ya ce musu, Ku tuba, kuma kowanensu daga cikinku ya yi baftisma cikin sunan Yesu Almasihu domin gafarar zunubai, kuma za ku karɓi baiwar Ruhu Mai Tsarki. Gama alkawarin na gare ku ne, da ’ya’yanku, da kuma dukan waɗanda suke nesa, gwargwadon yawan waɗanda Ubangiji Allahnmu zai kira. Kuma da waɗansu kalmomi masu yawa ya ba da shaida, yana kuma yi musu gargaɗi, yana cewa, Ku ceci kanku daga wannan karkatacciyar tsara. Sa’an nan waɗanda suka karɓi maganarsa da farin ciki aka yi musu baftisma: kuma a ranar nan aka ƙara musu kamar rayuka dubu uku. Ayyukan Manzanni 2:34–41.
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
Bitrus yana da maɓallan ɗaurewa ko kwancewa, kuma sa’ad da ya yi haka, sama tana cikin cikakkiyar yarda da abin da Bitrus ya aikata. Bitrus yana wakiltar Allahntaka da ɗan’adamtaka suna aiki tare domin buɗe hatimin gaskiyar Kalmar Allah. Sa’ad da aka buɗe waɗannan gaskiyoyi, ana wakiltar su a matsayin ilimi.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“An ɗauke mabuɗin sani a zamanin Kristi daga hannun waɗanda ya kamata su riƙe shi domin su buɗe taskar hikima da ke cikin Nassosin Tsohon Alkawari. Malaman Yahudawa da masu koyarwa sun kusan rufe mulkin sama ga matalauta da masu shan wahala, suka bar su su hallaka. A cikin jawabansa Kristi bai kawo abubuwa masu yawa gabansu gaba ɗaya lokaci ɗaya ba, don kada ya rikitar da hankulansu. Ya bayyana kowane batu sarai, dabam kuma a fili. Bai rena maimaita tsofaffin gaskiya da aka sani a cikin annabce-annabce ba, idan za su yi amfani wajen cusa tunani.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“Kristi ne ya assasa dukan tsofaffin duwatsu masu daraja na gaskiya. Ta wurin aikin maƙiyi, an kawar da waɗannan gaskiyoyi daga matsayinsu. An raba su da ainihin matsayinsu, aka kuma sa su cikin tsarin kuskure. Aikin Kristi kuwa shi ne ya sake daidaita, ya kuma kafa waɗannan duwatsu masu daraja cikin tsarin gaskiya. Ka’idodin gaskiya da shi da kansa ya bayar domin su zama albarka ga duniya, ta wurin aikin Shaiɗan, an binne su kuma da alama sun shuɗe. Kristi ya kuɓutar da su daga tarkacen kuskure, ya ba su sabon ƙarfi mai rai, ya kuma umarce su su yi haske kamar duwatsu masu daraja, su tsaya da ƙarfi har abada.”
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“Almasihu da kansa zai iya amfani da kowace daga cikin waɗannan tsoffin gaskiyoyi ba tare da aron ko mafi ƙanƙantar ɓangare ba, domin Shi ne ya assasa su duka. Shi ne ya zuba su cikin zukata da tunanin kowane zamani, kuma sa’ad da Ya zo duniyarmu Ya sāke tsara kuma Ya rayar da gaskiyoyin da suka zama matattu, yana mai sa su su fi ƙarfi domin amfanin tsararraki masu zuwa. Yesu Almasihu ne kuwa yake da ikon ceto gaskiyoyin daga cikin tarkace, kuma ya sāke ba duniya su da sabo da iko fiye da yadda suke da shi tun farko.” Manuscript Releases, juzu’i na 13, 240, 241.
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
Makullan Bitrus su ne na ɗaurewa da na sakarwa, kuma Bitrus yana wakiltar amaryar Kirista ta ƙarshe, wadda ita ce dubu ɗari da arba’in da huɗu. Saƙon ɗaurewa na Bitrus, kamar yadda aka wakilta a cikin shaidar dubu ɗari da arba’in da huɗu, shi ne hatimtarwa. Saƙon sakarwa na Bitrus a cikin shaidar dubu ɗari da arba’in da huɗu shi ne Musulunci na bala’i na uku.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“Sa’an nan na ga mala’ika na uku. Mala’ikan da yake tare da ni ya ce, ‘Aikinsa abin firgita ne. Aikinsa abin tsoro ne ƙwarai. Shi ne mala’ikan da zai ware alkama daga ciyawar banza, ya kuma hatimta, ko ya ɗaure, alkamar domin ma’ajiyar sama. Waɗannan abubuwa ya kamata su mamaye dukan tunani, dukan hankali.’” Early Writings, 119.
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
Alkaman da aka ɗaure ana wakilta su ta hadayar alkama ta nunan fari ta Fentikos, wadda, a matsayin hadayar kaɗawa, za ta wakilci ɗaga tutar mutanen dubu ɗari da arba’in da huɗu. Hatimin mutanen Allah saƙon ciki ne na Bitrus, wanda yake faruwa a cikin tarihin Musulunci na kaito na uku, wanda ake ci gaba da sake shi tun daga 9/11 zuwa gaba.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Bayan waɗannan abubuwa, sai na ga mala’iku huɗu suna tsaye a kusurwoyi huɗu na duniya, suna riƙe da iskoki huɗu na duniya, domin iska kada ta busa a kan duniya, ko a kan teku, ko a kan wani itace. Sai na ga wani mala’ika dabam yana hauhawa daga gabas, yana da hatimin Allah mai rai; sai ya yi kira da babbar murya ga mala’iku huɗun nan, waɗanda aka ba su ikon su cutar da duniya da teku, yana cewa, Kada ku cutar da duniya, ko teku, ko itatuwa, sai mun sa hatimi a goshin bayin Allahnmu. Ru’ya ta Yohanna 7:1–3.
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
Waɗannan iskokin huɗu da aka riƙe a lokacin ɗaure mutanen Allah, an sake su a 9/11, sa’an nan George Bush ƙarami ya sake riƙe su. Saƙon Bitrus na waje shi ne Musulunci, kuma sassautawa da kuma riƙewa, idan Musulunci ne saƙon na waje, shi ne saƙon da yake gudana cikin lokacin hatimcewa. Mutuntakar Bitrus tana da alaƙa da Allahntaka, gama maɓallan da aka ba shi suna wakiltar daidaituwa tsakanin sama da ƙasa.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a cikin talifi na gaba.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
“Duhun mugun nan yana kewaye waɗanda suke watsi da yin addu’a. Raɗaɗɗun jarabobin maƙiyi suna ruɗar su zuwa yin zunubi; kuma duk wannan yana faruwa ne domin ba sa anfani da gata da Allah ya ba su ta wurin tsarin allahntaka na addu’a. Me ya sa ya kamata ’ya’ya maza da ’ya’ya mata na Allah su yi ƙyamar yin addu’a, alhali addu’a ita ce mabuɗi a hannun bangaskiya domin buɗe ma’ajiyar sama, inda aka taskace albarkatu marasa iyaka na Mai Iko Duka? In ba tare da addu’a marar yankewa da kuma lura da himma ba, muna cikin haɗarin zama sakakkun mutane da karkacewa daga madaidaiciyar hanya. Maƙiyi yana ta ƙoƙari kullum ya toshe hanya zuwa kursiyin jinƙai, domin kada mu samu, ta wurin roƙo mai zafi da bangaskiya, alheri da iko na yin tsayayya ga jaraba.”
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
“Akwai wasu sharuɗɗa waɗanda a kansu za mu iya sa ran cewa Allah zai ji kuma ya amsa addu’o’inmu. Ɗaya daga cikin na farkon waɗannan shi ne mu ji bukatarmu ta taimako daga gare Shi. Ya yi alkawari, ‘Zan zuba ruwa a kan mai ƙishirwa, da kuma kogunan ruwa a kan busasshiyar ƙasa.’ Ishaya 44:3. Waɗanda suke jin yunwa da ƙishirwa ga adalci, waɗanda suke marmarin Allah, za su iya tabbata cewa za a cika su. Dole ne zuciya ta kasance a buɗe ga rinjayar Ruhu, in ba haka ba ba za a iya karɓar albarkar Allah ba.”
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
“Babban bukatarmu ita kanta hujja ce, kuma tana roƙo a madadinmu da magana mafi ƙarfi. Amma dole ne a nemi Ubangiji ya yi mana waɗannan abubuwa. Ya ce, ‘Ku roƙa, za a ba ku.’ Kuma, ‘Shi wanda bai yi wa Ɗansa na kansa rangwame ba, amma ya ba da Shi dominmu duka, ta yaya ba zai kuma ba mu dukan abubuwa kyauta tare da Shi ba?’ Matiyu 7:7; Romawa 8:32.”
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
“Idan muka riƙe mugunta a cikin zukatanmu, idan muka manne ga kowace sananniyar zunubi, Ubangiji ba zai saurare mu ba; amma addu’ar mai tuba, mai karayar zuciya, ana karɓarta koyaushe. Sa’ad da aka gyara dukan sanannun kurakurai, za mu iya gaskata cewa Allah zai amsa roƙe-roƙenmu. Cancantarmu ta kanmu ba za ta taɓa sa mu sami tagomashin Allah ba; cancantar Yesu ce za ta cece mu, jininsa kuma shi ne zai tsarkake mu; duk da haka muna da aikin da za mu yi wajen cika sharuɗɗan karɓuwa.
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
“Wani ɓangare na addu’a mai rinjaya shi ne bangaskiya. ‘Wanda ya zo wurin Allah dole ne ya gaskata cewa Shi yana nan, kuma Shi mai ba da lada ne ga waɗanda suke nemansa da himma.’ Ibraniyawa 11:6. Yesu ya ce wa almajiransa, ‘Duk abin da kuke so, sa’ad da kuke addu’a, ku gaskata cewa kun karɓe su, za kuwa ku same su.’ Markus 11:24. Muna ɗaukarsa bisa ga maganarsa ne?” Steps to Christ, 94–96.
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
“Ga darasi ga samari masu da’awar su bayi ne na Allah, masu ɗauke da saƙonsa, waɗanda suke ɗaukaka kansu a cikin kimantawarsu ta kansu. Ba su da abin da za su iya nuna a cikin ƙwarewar rayuwarsu mai ban mamaki, kamar yadda Iliya yake da shi, duk da haka suna jin sun fi yin ayyuka waɗanda a gare su suke zama na ƙasƙanci. Ba za su sauko daga martabarsu ta hidima ba domin su yi hidimar da ake bukata, suna tsoron kada su kasance suna aikin bawa. Duk masu irin wannan ya kamata su koya daga misalin Iliya. Maganarsa ta rufe taskokin sama, raɓa da ruwan sama, daga duniya har shekaru uku. Maganarsa kaɗai ce mabudin buɗe sama da kawo ruwan sama. Allah ya girmama shi sa’ad da ya miƙa addu’arsa mai sauƙi a gaban sarki da dubban Isra’ila, wadda a amsarta wuta ta walƙo daga sama ta kuma kunna wutar da ke bisa bagaden hadaya. Hannunsa ya zartar da hukuncin Allah wajen kashe firistoci na Ba’al guda ɗari takwas da hamsin; amma duk da haka, bayan gajiyar wahala da nasara mafi girma ta wannan rana, shi wanda zai iya kawo girgije da ruwan sama da wuta daga sama ya yarda ya yi aikin bawa mai ƙasƙanci ya kuma ruga a gaban keken yaƙin Ahab cikin duhu da cikin iska da ruwan sama domin ya yi wa mai mulkin hidima, wanda bai ji tsoron tsauta masa ido-da-ido ba saboda zunubansa da laifofinsa. Sarkin ya shiga cikin ƙofofin birni. Iliya kuwa ya lulluɓe kansa da alkyabbarsa, ya kwanta a kan tsirarar ƙasa.” Testimonies, volume 3, 287.