We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”

Mun ƙare maƙalar da ta gabata da wannan tambaya, “Da waɗannan ƙa’idoji sun tabbata, ana iya yin tambayar, ta yaya ya kasance cewa a 9/11 littafin Joel ya zama saƙon da Bitrus ya bayyana a ranar Fentikos?”

Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”

Bitrus yana bayyana cewa annabcin Yowel yana cika ne a ranar Fentikos, wadda ita ce wani takamaiman lokaci da ke nuna ƙarshen zamani na Fentikos. A cikin zamanin Fentikos an yi bayyanar Ruhu Mai Tsarki a farkonsa, sa’an nan kuma aka yi mafi girman bayyanar Ruhu Mai Tsarki a ƙarshensa. Ta wurin bangaskiya, da fahimtar cewa duka Littafi Mai Tsarki da Ruhun Annabci suna ɗora Yowel a kan lokacin ruwan sama na ƙarshe, za mu iya sani cewa littafin Yowel ya zama gaskiya ta yanzu a ranar 9/11; kuma cewa kowane ɓangare na littafin zai yi magana kai tsaye game da tarihin annabci da ya fara a 9/11 har zuwa, kuma ya haɗa da, annoba bakwai na ƙarshe, waɗanda Yowel ya bayyana a matsayin “ranar Ubangiji.”

As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.

Kamar yadda shekarar 1888 ta zama alama, a ranar 9/11 gabatar da saƙon Laodicea ya zama gaskiyar gwaji ta yanzu. Ishaya ya kwatanta wannan saƙo ɗaya a sura ta hamsin da takwas da murya irin ta ƙaho wadda take nuna wa mutanen Allah laifofinsu. “Ranar” da Ishaya ya fara ɗaga muryarsa kamar ƙaho ita ce wannan rana ɗaya da yake rera waƙar gonar inabi.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.

A wannan rana ku rera mata, Gonakin inabi na jan ruwan inabi. Ni Ubangiji ne nake kiyaye ta; zan shayar da ita a kowane lokaci: kada wani ya cuce ta, zan kiyaye ta dare da rana. Fushi ba ya cikina: wa ne zai sa ƙayayuwa da sarƙaƙƙiya su taso mini cikin yaƙi? Da na ratsa ta cikinsu, da na ƙone su gaba ɗaya. Ko kuma bari ya kama ƙarfina, domin ya yi sulhu da ni; haka kuma zai yi sulhu da ni. Zai sa waɗanda suka fito daga Yakubu su yi saiwa: Isra’ila za ta yi fure ta toho, ta kuma cika fuskar duniya da ’ya’ya. Ishaya 27:2–6.

Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.

“Isra’ila” ta ruhaniya ta zamani “za ta yi toho, ta yi fure, kuma ta cika fuskar duniya da ’ya’ya” a lokacin ruwan sama na ƙarshe, gama ruwan sama na fari ne ke sa tsiro ya yi toho ya yi fure, kuma ruwan sama na ƙarshe ne ke ba da ’ya’yan itace. Sa’ad da gine-ginen New York suka rushe a ranar 9/11, mala’ikan mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas ya sauko, kuma ruwan sama na ƙarshe ya fara yayyafawa. A wancan lokaci masu tsaron Allah ya kamata su busa ƙaho ga ikilisiyar Laodikiya. Saƙon Ishaya mai bayyana zunuban mutanen Allah shi ne kuma waƙar gonar inabi ta jan ruwan inabi. Babi na farko na Joel shi ne ainihin wannan saƙo.

The word of the Lord that came to Joel the son of Pethuel.

Maganar Ubangiji da ta zo wa Yowel ɗan Petuwel.

Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

Ku ji wannan, ku dattawa, ku kuma kasa kunne, dukanku mazaunan ƙasar. Shin wannan ya taɓa faruwa a zamaninku, ko ma a zamanin kakanninku? Ku ba wa ’ya’yanku labarinsa, ’ya’yanku kuma su ba wa ’ya’yansu, ’ya’yansu kuwa su ba wa wani ƙarni dabam.

That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

Abin da fara mai yankan ganye ta bari, fara ta ci; abin da farar ta bari, tsutsar amfanin gona ta ci; abin da kuma tsutsar amfanin gona ta bari, kwaron cin ganye ya ci.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

Ku farka, ku mashaya, ku yi kuka; ku yi kururuwa, dukanku masu shan ruwan inabi, saboda sabon ruwan inabi; gama an yanke shi daga bakinku.

For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

Gama wata al’umma ta taso a kan ƙasata, mai ƙarfi, marar adadi, wadda haƙoranta haƙoran zaki ne, kuma tana da manyan haƙoran zaki mai girma. Ta lalatar da kurangata, ta bare itacen ɓaure nawa; ta tsattsere shi sarai, ta jefar da shi; rassansa sun yi fari. Yi makoki kamar budurwa wadda ta ɗaura tsumman makoki saboda mijin ƙuruciyarta. An yanke hadayar gari da hadayar sha daga gidan Ubangiji; firistoci, bayin Ubangiji, suna makoki. Gona ta lalace, ƙasa tana makoki; gama hatsi ya lalace; sabon ruwan inabi ya ƙafe, mai ya dushe.

Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

Ku ji kunya, ya ku manoma; ku yi kuka da ihu, ya ku masu kula da gonakin inabi, saboda alkama da kuma sha'ir; gama girbin gona ya lalace. Itacen inabi ya bushe, itacen ɓaure kuma ya yi rauni; itacen rumman, da itacen dabino, da itacen tuffa ma, har ma dukan itatuwan jeji, sun bushe: gama farin ciki ya bushe daga ’ya’yan mutane.

Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

Ku ɗaura ɗamararku, ku yi makoki, ku firistoci; ku yi kururuwa, ku masu hidimar bagade; ku zo, ku kwana dukan dare cikin rigar makoki, ku masu hidimar Allahna; gama an hana hadayar abinci da hadayar sha daga gidan Allahnku. Ku tsarkake azumi, ku kira babban taro mai tsarki, ku tattara dattawa da dukan mazaunan ƙasar zuwa cikin gidan Ubangiji Allahnku, ku yi kuka ga Ubangiji, Kaiton wannan rana! gama ranar Ubangiji ta yi kusa, kuma za ta zo kamar hallaka daga wurin Maɗaukaki. Ashe, ba a datse abinci a gaban idanunmu ba? I, an datse farin ciki da murna daga gidan Allahnmu. Iri ya ruɓe a ƙarƙashin mototsinsa, rumbuna sun zama kufai, ɗakunan ajiya sun rushe; gama hatsi ya bushe. Yaya dabbobi suke nishi! Garkunan shanu sun rude, domin ba su da makiyaya; i, har ma garkunan tumaki sun zama kufai.

O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.

Ya Ubangiji, gare ka zan yi kuka: gama wuta ta cinye makiyayan jeji, harshen wuta kuma ya ƙone dukan itatuwan fili. Dabbobin daji ma suna kuka gare ka: gama rafuffukan ruwaye sun bushe, wuta kuma ta cinye makiyayan jeji. Yoel 1:1–20.

The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.

Babi na farko na Yowel yana magana ne game da lalacewar gonar inabin Allah. Ishaya ya kafa “wannan rana” a matsayin ranar da ruwan sama na ƙarshe ya fara, gama a wannan ranar tsire-tsiren suna fara yin fure da toho. Gaskiyar cewa Ishaya ya sanar da mu cewa mutanen Allah za su “kafa saiwa,” su “yi fure su yi toho,” kuma su cika duniya da “’ya’ya” tana nuna tarihin ci gaba mai matakai uku. Tsiro yana “kafa saiwa” a cikin ƙasa. Saboda haka, “kafa saiwa” na nufin tsayawa a kan ƙasa, wadda ita ce bene na ƙasa ko kuma harsashi. Waɗanda suka “fito daga Yakubu” suna “kafa saiwa” sa’an nan kuma ake kiransu “Isra’ila.” Waɗanda suka fito daga ƙwarewar Lawodikiya kuwa, daga nan ake kiransu Filadelfiyawa, ko da yake riƙe wannan ƙwarewar yana bukatar nasara cikin wani tsarin gwaji wanda yake ƙarewa a dokar Lahadi.

The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.

Dangantakar annabci tsakanin Yakubu, (mai ƙwace gurbi) da Isra’ila, (mai yin nasara) yana nuna cewa a 9/11 waɗanda suka “yi saiwa” ta wurin komawa ga harsāsai, a can kuma a sa’an nan suka shiga cikin dangantakar alkawari. A bisa annabci, sauyin suna alama ce ta alkawari, kamar yadda aka wakilta a sauyin Abram zuwa Ibrahim, Sarai zuwa Saratu, Yakubu zuwa Isra’ila, da sauransu. A cikin ayar, waɗanda suka koma ga tsoffin gaskiyoyin tushen imani a 9/11 sun shiga cikin dangantakar alkawari yayin da ruwan sama ya fara fitar da furanni da toho. A lokacin dokar Lahadi dukan duniya za ta cika da “’ya’ya,” domin a lokacin ne za a zubo ruwan sama ba tare da awo ba.

Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.

Ishaya dole ne ya yarda da Ishaya, kuma ba shakka da dukan sauran annabawa, amma ya kamata Ishaya ya ɗaga muryarsa kamar ƙaho ya nuna wa Adventist na kwana ta bakwai na Laodikiya zunubansu a cikin mahallin waƙar gonar inabi. An rera wannan waƙa ta bakin Yesu a cikin misalin gonar inabi. Gonar inabin ta sa shi kuka sa’ad da Shi, a karo na ƙarshe kafin gicciye, ya dubi Urushalima; yana sane da cewa Isra’ila ta dā ta kai ƙarshen lokacin gwajinsu kuma ana kauce musu a matsayin jama’ar alkawarin Allah. A lokaci guda kuma Almasihu yana shiga cikin alkawari da wata jama’a wadda za ta ba da ’ya’yan da suka dace daga gonar inabin Allah. Ko labarin gonar inabin na Yoshuwa ne a farkon ko na Yesu a ƙarshe, waɗanda suka zama jama’ar sabon alkawari sun kasance alama ta mutum dubu ɗari huɗu da arba’in da huɗu.

Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.

Almasihu ya yi magana game da annabcin gonar inabin Ishaya, haka ma Sister White.

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.

“Misalin gonar inabi bai shafi al’ummar Yahudawa kaɗai ba. Yana da darasi a gare mu. Ikilisiya a wannan zamani Allah ya ba ta manyan gata da albarkatu, kuma Yana sa ran amsa mai dacewa da su.” Christ Object Lessons, 296.

It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.

Yana da amfani a karanta sakin da ya kai ga sanarwa ta ƙarshe daga Ruhun Annabci.

“Chapter 23—The Lord’s Vineyard

“Babi na 23—Gonar Inabin Ubangiji”

“The Jewish Nation

“Al’ummar Yahudawa”

“The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.

“Misalin ’ya’ya maza biyu ya biyo bayan misalin gonar inabi. A cikin na farko, Kristi ya sa muhimmancin biyayya a gaban malaman Yahudawa. A cikin na biyu kuma, Ya nuna albarkatu masu yawa da aka yi wa Isra’ila, kuma a cikin waɗannan Ya bayyana iƙirarin Allah ga biyayyarsu. Ya sa darajar manufar Allah a gabansu, wadda ta wurin biyayya za su iya cikawa. Da Ya ɗage labulen da ke rufe abin da zai faru a nan gaba, Ya nuna yadda, ta wurin rashin cika manufarsa, dukan al’ummar ke rasa albarkarsa, suna kuma jawo hallaka a kansu.”

“‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’

“‘Akwai wani mai gida,’ in ji Almasihu, ‘wanda ya dasa gonar inabi, ya kewaye ta da shinge, ya haƙa maɓuɓɓugar matse inabi a cikinta, ya gina hasumiya, ya ba ta haya ga manoma, sa’an nan ya tafi wata ƙasa mai nisa.’”

“A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.

Annabi Ishaya ya bayar da bayanin wannan gonar inabi cewa: “Yanzu zan rera wa ƙaunataccena waƙar ƙaunataccena game da gonar inabinsa. Ƙaunataccena yana da gonar inabi a kan tudu mai matuƙar albarka; ya kewaye ta da shinge, ya kwashe duwatsunta, ya dasa ta da inabi mafi kyau, ya gina hasumiya a tsakiyarta, ya kuma yi matsewar ruwan inabi a cikinta; sa’an nan ya sa ran za ta ba da inabi.” Ishaya 5:1, 2.

“The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.

“Mai noma yakan zaɓi wani yanki na ƙasa daga jeji; ya kewaye shi da shinge, ya share shi, ya nome shi, kuma ya dasa shi da zababbun inabobi, yana sa ran girbi mai yawa. Wannan yanki na ƙasa, saboda fifikonsa a kan kufai marar noma, yana sa ran zai ba shi girma ta wurin nuna sakamakon kulawarsa da wahalarsa a noman sa. Haka kuma Allah ya zaɓi wani jama’a daga cikin duniya domin a horar da su kuma a koyar da su ta wurin Almasihu. Annabi ya ce, ‘Gonar inabin Ubangijin runduna ita ce gidan Isra’ila, mutanen Yahuza kuma shukarSa mai daɗi ce.’ Ishaya 5:7. A kan wannan jama’a Allah ya zuba manyan gata, yana albarkace su ƙwarai daga yalwar alherinsa. Ya sa ran za su girmama Shi ta wurin ba da ’ya’ya. Su ne za su bayyana ka’idojin mulkinsa. A tsakiyar duniya fāɗaɗɗiya, mugunta, su ne za su wakilci halin Allah.”

“As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.

“A matsayin gonar inabin Ubangiji, ya kamata su ba da ’ya’ya da suka bambanta ƙwarai da na al’ummai arna. Waɗannan mutanen masu bautar gumaka sun miƙa kansu ga aikata mugunta. Ta’addanci da laifi, haɗama, zalunci, da mafi ɓatattun ayyuka, an aikata su ba tare da kamewa ba. Zunubi, ƙasƙanci, da baƙin ciki su ne ’ya’yan itacen gurɓatacciyar itaciya. Cikin bambanci bayyananne, haka ya kamata ’ya’yan da kurangar inabin da Allah ya dasa za ta ba su kasance.”

“It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.

“Al’umma ta Yahudawa ce aka ba gata ta wakilci halin Allah kamar yadda aka bayyana shi ga Musa. A amsa ga addu’ar Musa, ‘Ka nuna mini ɗaukakarka,’ Ubangiji ya yi alkawari, ‘Zan sa dukan alherina ya shuɗe a gabanka.’ Fitowa 33:18, 19. ‘Sai Ubangiji ya shuɗe a gabansa, ya yi shela, Ubangiji, Ubangiji Allah, mai jinƙai da alheri, mai jinkirin fushi, mai yalwar alheri da gaskiya, mai kiyaye jinƙai domin dubbai, mai gafarta mugunta da laifi da zunubi.’ Fitowa 34:6, 7. Wannan ne ’ya’yan da Allah yake so daga mutanensa. Cikin tsarkin halayensu, cikin tsarkakar rayuwarsu, cikin jinƙansu da ƙauna mai taushi da tausayinsu, su ne za su nuna cewa ‘shari’ar Ubangiji kamiliya ce, mai maido da rai.’ Zabura 19:7.”

“Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.

“Ta wurin al’ummar Yahudawa ne nufin Allah ya kasance ya ba dukan jama’u albarkatu masu yawa. Ta wurin Isra’ila ne za a shirya hanya domin yaduwar haskensa zuwa ga dukan duniya. Al’umman duniya, ta wurin bin gurɓatattun ayyuka, sun rasa sanin Allah. Duk da haka, cikin jinƙansa, Allah bai shafe su daga wanzuwa ba. Ya yi nufin ba su zarafin su san shi ta wurin ikkilisiyarsa. Ya tsara cewa ƙa’idodin da aka bayyana ta wurin mutanensa su kasance hanyar mayar da siffar ɗabi’ar Allah cikin mutum.”

“It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.

“Domin cika wannan manufa ne Allah ya kira Ibrahim daga cikin danginsa masu bautar gumaka, ya kuma umurce shi ya zauna a ƙasar Kan’ana. ‘Zan mai da kai al’umma mai girma,’ in ji Shi, ‘kuma zan albarkace ka, in sa sunanka ya zama babba; kai kuma za ka zama albarka.’ Farawa 12:2.”

“The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.

“An saukar da zuriyar Ibrahim, Yakubu da zuriyarsa, zuwa Masar domin a tsakiyar waccan babbar al’umma mai mugunta su bayyanar da ka’idojin mulkin Allah. Mutuncin Yusuf da aikin sa mai banmamaki na kiyaye rayukan dukan jama’ar Masar wakilci ne na rayuwar Almasihu. Musa da wasu da yawa kuma shaidu ne ga Allah.

“In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.

“A cikin fitar da Isra’ila daga Masar, Ubangiji ya sāke bayyana ikonsa da jinƙansa. Ayyukansa masu banmamaki cikin kubutar da su daga bauta da kuma yadda ya yi mu’amala da su a tafiyarsu cikin jejin ba domin amfaninsu kaɗai ba ne. Waɗannan za su kasance darasi na gani ga al’ummai masu kewaye. Ubangiji ya bayyana kansa a matsayin Allah da yake sama da dukan ikon ɗan adam da girmansa. Alamu da abubuwan al’ajabi da ya aikata saboda mutanensa sun nuna ikonsa bisa halitta da kuma bisa mafifitan waɗanda suke bautar halitta. Allah ya ratsa ƙasar Masar mai girman kai kamar yadda zai ratsa duniya a kwanaki na ƙarshe. Da wuta da guguwa, girgizar ƙasa da mutuwa, Babban NI NE ya fanshi mutanensa. Ya fitar da su daga ƙasar bauta. Ya bishe su ta cikin ‘babban jejin nan mai ban tsoro, inda akwai macizai masu dafi, da kunamai, da fari.’ Kubawar Shari’a 8:15. Ya fito musu da ruwa daga ‘dutsen ƙanƙara mai wuya,’ ya kuma ciyar da su da ‘hatsin sama.’ Zabura 78:24. ‘Gama,’ in ji Musa, ‘rabon Ubangiji mutanensa ne; Yakubu shi ne rabon gādonsa. Ya same shi a ƙasar hamada, a cikin jejin kufai mai kururuwa; ya kewaye shi, ya koya masa, ya kiyaye shi kamar ƙwayar idonsa. Kamar yadda gaggafa take tā da gidanta, take shawagi a bisa ‘ya’yanta, take shimfiɗa fikafikanta, take ɗaukar su, take ɗauke su a kan fikafikanta: haka Ubangiji kaɗai ya bishe shi, ba kuwa wani baƙon allah tare da shi.’ Kubawar Shari’a 32:9–12. Haka ya kawo su zuwa gare shi kansa, domin su zauna kamar a ƙarƙashin inuwar Maɗaukaki.”

“Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.

“Almasihu ne shugaban ’ya’yan Isra’ila a cikin yawo-yawonsu na jejin. A lulluɓe cikin ginshiƙin girgije da rana, da ginshiƙin wuta da dare, Ya jagorance su, Ya kuma bi da su. Ya kiyaye su daga hatsarurrukan jejin, Ya kai su cikin ƙasar alkawari, kuma a gaban dukan al’ummai waɗanda ba su san Allah ba, Ya kafa Isra’ila a matsayin nasa zaɓaɓɓen mallaka, gonar inabin Ubangiji.

“To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.

“Ga wannan al’umma ne aka danƙa maganganun Allah. An kewaye su da ƙa’idodin shari’arsa, wato madawwaman ƙa’idodin gaskiya, adalci, da tsarki. Biyayya ga waɗannan ƙa’idoji ita ce za ta zama kāriyarsu, domin za ta cece su daga halaka kansu ta wurin ayyukan zunubi. Kuma kamar hasumiya a cikin gonar inabi, Allah ya kafa haikalinsa mai tsarki a tsakiyar ƙasar.”

“Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.

“Almasihu ne Malaminsu. Kamar yadda Ya kasance tare da su a cikin jeji, haka kuma har yanzu zai kasance Mai koyar da su da kuma Jagoransu. A cikin alfarwa da haikali ɗaukakarsa ta zauna a cikin tsattsarkan shekinah a bisa kujerar jinƙai. Domin amfaninsu kullum yana bayyana yalwar ƙaunarsa da haƙurinsa.

“God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.

“Allah ya yi nufin ya mai da mutanensa Isra’ila abin yabo da ɗaukaka. An ba su kowane irin fa’idar ruhaniya. Allah bai hana su kome mai amfani ga gina hali da zai sa su zama wakilansa ba.

“Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.

“Biyayyarsu ga dokar Allah za ta sa su zama abin al’ajabi na wadata a gaban al’umman duniya. Shi wanda zai iya ba su hikima da gwaninta cikin dukan aikin fasaha zai ci gaba da kasancewa Malaminsu, kuma zai ɗaukaka su, ya kuma ɗaga su ta wurin biyayya ga dokokinsa. Idan suna masu biyayya, za a kiyaye su daga cututtukan da suka addabi sauran al’ummai, kuma za a albarkace su da ƙarfi na hankali. Ɗaukakar Allah, girmanSa da ikonSa, su ne za a bayyana a cikin dukan wadatarsu. Su ne za su zama mulkin firistoci da sarakuna. Allah ya tanada musu kowace irin hanya domin su zama al’umma mafi girma a duniya.”

“In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.

“Ta hanya mafi tabbatacciya Almasihu ta wurin Musa ya sa manufar Allah a gabansu, ya kuma bayyana sarai sharuɗɗan wadatawarsu. ‘Kai jama’a ce mai tsarki ga Ubangiji Allahnka,’ in ji Shi; ‘Ubangiji Allahnka ya zaɓe ka ka zama jama’a ta musamman gare Shi, fiye da dukan jama’ar da suke bisa fuskar duniya…. Saboda haka ka sani cewa Ubangiji Allahnka, Shi ne Allah, amintaccen Allah, wanda yake kiyaye alkawari da jinƙai ga waɗanda suke ƙaunarsa suna kuma kiyaye umarnansa har tsararraki dubu…. Saboda haka za ka kiyaye umarnan, da farillai, da hukunce-hukuncen, waɗanda nake umartarka da su yau, ka aikata su. Saboda haka zai zama, in kun saurari waɗannan hukunce-hukuncen, kuka kiyaye su, kuka kuma aikata su, Ubangiji Allahnka zai kiyaye maka alkawari da jinƙan da ya rantse wa kakanninka; zai ƙaunace ka, ya albarkace ka, ya riɓanya ka: zai kuma albarkaci ’ya’yan cikinka, da amfanin ƙasarka, hatsinka, da ruwan inabinka, da manka, da yawaitar shanunka, da garken tumakinka, a cikin ƙasar da ya rantse wa kakanninka cewa zai ba ka. Za ka zama mai albarka fiye da dukan jama’a…. Ubangiji kuma zai kawar da kowace cuta daga gare ka, ba kuwa zai sa maka ɗaya daga cikin mugayen cututtukan Masar, waɗanda ka sani, ba.’ Kubawar Shari’a 7:6, 9, 11–15.”

“If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.

“Da ace za su kiyaye dokokinsa, Allah ya yi alkawari zai ba su mafi kyawun alkama, ya kuma fitar musu da zuma daga dutse. Da tsawon rai zai ƙosar da su, ya kuma nuna musu cetonsa.

“Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.

“Ta wurin rashin biyayya ga Allah, Adamu da Hauwa’u sun rasa Adnin, kuma sabili da zunubi aka la’anta dukan duniya. Amma idan mutanen Allah suka bi umarninsa, ƙasarsu za a maido da ita zuwa yalwa da kyawunta. Allah da kansa ya ba su umarni game da noman ƙasa, kuma ya kamata su yi aiki tare da Shi wajen mayar da ita yadda take a da. Ta haka dukan ƙasar, ƙarƙashin ikon Allah, za ta zama abin koyo na gaskiyar ruhaniya. Kamar yadda, cikin biyayya ga dokokinsa na halitta, ƙasa za ta ba da taskokinta, haka kuma, cikin biyayya ga dokarsa ta ɗabi’a, zukatan mutane za su nuna siffofin halinsa. Har ma al’ummai marasa sanin Allah za su gane fifikon waɗanda suke yi wa Allah mai rai hidima suna kuma bauta masa.”

“‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.

“‘Ga shi,’ in ji Musa, ‘na koya muku ka’idoji da hukunce-hukuncen shari’a, kamar yadda Ubangiji Allahna ya umarce ni, domin ku aikata su a ƙasar da za ku shiga ku mallake ta. Saboda haka ku kiyaye su, ku kuma aikata su; gama wannan shi ne hikimarku da fahimtarku a gaban al’ummai, waɗanda za su ji dukan waɗannan ka’idoji, su ce, Hakika, wannan babbar al’umma mutane masu hikima da fahimta ne. Gama wace al’umma ce take da girma haka, wadda Allah yake kusa da su kamar yadda Ubangiji Allahnmu yake cikin dukan abubuwan da muke kira gare Shi dominsu? Kuma wace al’umma ce take da girma haka, wadda take da ka’idoji da hukunce-hukuncen shari’a masu adalci kamar dukan wannan doka, wadda nake sa a gabanku yau?’ Kubawar Shari’a 4:5–8.”

“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.

’Ya’yan Isra’ila za su mallaki dukan yankin da Allah ya ƙaddara musu. Waɗannan al’ummai da suka ƙi sujada da bautar Allah na gaskiya, za a kore su daga mallakarsu. Amma manufar Allah ita ce ta wurin bayyana halinsa ta hannun Isra’ila a jawo mutane zuwa gare shi. Ga dukan duniya za a bayar da gayyatar bishara. Ta wurin koyarwar hidimar hadaya za a ɗaukaka Almasihu a gaban al’ummai, kuma dukan waɗanda za su dubi gare shi za su rayu. Dukan waɗanda, kamar Rahab Bakani’aniya, da Rut Bamo’abiyya, suka juya daga bautar gumaka zuwa ga bautar Allah na gaskiya, za su haɗa kansu da zaɓaɓɓen mutanensa. Yayin da yawan Isra’ila ya ƙaru, za su faɗaɗa iyakokinsu, har mulkinsu ya rungumi duniya.

“God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.

“Allah ya yi nufin ya kawo dukan al’ummai ƙarƙashin mulkinsa mai jinƙai. Ya yi nufin duniya ta cika da farin ciki da salama. Ya halicci mutum domin farin ciki, kuma yana marmarin ya cika zukatan mutane da salamar sama. Yana nufin iyalai na duniya su zama alamar babban iyali na sama.

“But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.

“Amma Isra’ila ba ta cika manufar Allah ba. Ubangiji ya shelanta cewa, ‘Na shuka ki inabi mai daraja, iri nagari ƙurmus; to, yaya kika juya ta zama ɓatacciyar reshen baƙuwar inabi a gare Ni?’ Irmiya 2:21. ‘Isra’ila inabi ce marar amfani, tana ba da ’ya’ya domin kanta.’ Hosiya 10:1. ‘Yanzu fa, ya mazaunan Urushalima, da ku mutanen Yahuza, ku yi hukunci, ina roƙonku, a tsakanina da gonar inabina. Mene ne kuma za a iya yi wa gonar inabina da ban yi mata ba? Don me, sa’ad da na sa rai za ta ba da inabi, sai ta ba da inabi jeji? Yanzu kuwa, ku zo; zan faɗa muku abin da zan yi wa gonar inabina: zan cire katangar ta, za a cinye ta; in rushe bangonta, za a tattake ta: zan mai da ita kufai; ba za a gyara ta ko a nome ta ba; amma ƙaya da sarƙaƙƙiya za su fito a cikinta: zan kuma umarci gajimare kada su yi mata ruwan sama. Gama … Ya sa rai ga shari’a, amma sai ga zalunci; ga adalci, amma sai ga kukan azaba.’ Ishaya 5:3–7.”

“The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.

“Ubangiji ya riga ya sa a gaban mutanensa ta wurin Musa sakamakon rashin aminci. Ta wurin ƙin kiyaye alkawarinsa, za su yanke kansu daga rayuwar Allah, kuma albarkarsa ba za ta sauko a kansu ba. ‘Ku yi hankali,’ in ji Musa, ‘kada ka manta da Ubangiji Allahnka, ta wurin rashin kiyaye umarnansa, da hukunce-hukuncensa, da farillansa, waɗanda nake umartar ka da su yau: kada ya zama sa’ad da ka ci ka ƙoshi, ka gina kyawawan gidaje, ka zauna a cikinsu; kuma sa’ad da shanunka da tumakinka suka ƙaru, azurfarka da zinariyarka suka ƙaru, kuma dukan abin da kake da shi ya ƙaru; sa’an nan zuciyarka ta ɗaukaka, ka manta da Ubangiji Allahnka…. Kuma ka ce a zuciyarka, Ƙarfina da ikon hannuna ne suka samo mini wannan dukiya…. Kuma zai kasance, in har ka manta da Ubangiji Allahnka gaba ɗaya, ka bi waɗansu alloli, ka bauta musu, ka yi musu sujada, ina ba da shaida a kanku yau cewa lalle za ku hallaka. Kamar al’ummai waɗanda Ubangiji yake hallaka a gabanku, haka za ku hallaka; domin ba ku yi biyayya ga muryar Ubangiji Allahnku ba.’ Kubawar Shari’a 8:11–14, 17, 19, 20.”

“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

Mutanen Yahudawa ba su kula da gargaɗin ba. Sun manta da Allah, suka kuma daina ganin babban gata nasu na zama wakilansa. Albarkun da suka karɓa ba su kawo wata albarka ga duniya ba. Dukan fa’idodinsu kuwa sun mai da su domin ɗaukaka kansu kaɗai. Sun yi wa Allah sata ta wajen ƙin yi masa hidimar da ya nema a gare su, kuma sun yi wa ’yan’uwansu mutane sata ta wajen hana su jagorancin addini da misali mai tsarki. Kamar mazaunan duniyar kafin ambaliya, sun bi kowace tunanin mugayen zukatansu. Haka suka sa abubuwa masu tsarki suka zama abin ba’a, suna cewa, “Haikalin Ubangiji, Haikalin Ubangiji, waɗannan ne” (Irmiya 7:4), alhali a lokaci guda suna karkatar da siffar Allah, suna tozarta sunansa, suna kuma ƙazantar da Wurinsa Mai Tsarki.

“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.

“Manoman gonar inabin da aka sa su kula da gonar inabin Ubangiji ba su kasance masu aminci ga amanar da aka danƙa musu ba. Firistoci da malamai ba su kasance masu koyar da mutane da aminci ba. Ba su riƙa sa alherin da jinƙan Allah da kuma ikonsa na neman ƙaunarsu da hidimarsu a gabansu ba. Waɗannan manoman gonar suka nemi ɗaukakarsu ta kansu. Sun yi marmarin su mallaki amfanin gonar inabin. Burinsu kuwa shi ne su jawo hankali da girmamawa zuwa gare su kansu.”

“The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.

“Laifin waɗannan shugabanni a Isra’ila bai zama kamar laifin mai zunubi na gama-gari ba. Waɗannan mutane suna ƙarƙashin mafi girman nauyin alhaki mai tsanani ga Allah. Sun ɗaura wa kansu alkawarin koyar da ‘Ga abin da Ubangiji ya faɗa’ da kuma kawo cikakkiyar biyayya cikin rayuwarsu ta aikace. Maimakon yin haka kuwa, suna karkatar da Nassosi. Sun ɗora wa mutane nauyaya masu nauyi, suna tilasta bukukuwa da al’adu da suka kai ga kowane mataki na rayuwa. Mutanen kuwa suna rayuwa cikin rashin kwanciyar hankali na dindindin, domin ba su iya cika ƙa’idodin da malaman Yahudawa suka gindaya ba. Da suka ga rashin yiwuwar kiyaye dokokin da mutane suka ƙirƙira, sai suka zama sakaci game da dokokin Allah.

“The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.

“Ubangiji ya umurci mutanensa cewa Shi ne mamallakin gonar inabi, kuma dukan dukiyoyinsu an ba su ne a matsayin amana domin a yi amfani da su saboda Shi. Amma firistoci da malamai ba su gudanar da aikin tsattsarkan ofishinsu kamar masu kula da mallakar Allah ba. A bisa tsari suna yi masa fashi da hanyoyi da kayan aiki da aka danƙa musu domin ci gaban aikinsa. Kwaɗayinsu da son zuciyarsu suka sa aka raina su har ma a idanun al’ummai marasa bangaskiya. Ta haka aka ba duniyar Al’ummai damar ta fahimci halin Allah da dokokin mulkinsa a kuskure.”

“With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.

“Da zuciyar uba, Allah ya yi haƙuri da mutanensa. Ya roƙe su ta wurin jinƙan da aka ba su da kuma jinƙan da aka janye. Cikin haƙuri ya sa zunubansu a gabansu, kuma cikin jimirin rai ya jira su amince da su. An aiko annabawa da manzanni domin su matsa iƙirarin Allah a kan manoman gonar; amma maimakon a karɓe su da maraba, aka ɗauke su kamar maƙiya. Manoman gonar suka tsananta musu, suka kuma kashe su. Allah ya sake aiko waɗansu manzanni kuma, amma suka yi musu irin yadda suka yi wa na farkon, sai dai manoman gonar suka nuna ƙiyayya mafi tsanani da ƙuduri.”

“As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.

“A matsayin hanya ta ƙarshe, Allah ya aiko Ɗansa, yana cewa, ‘Za su girmama Ɗana.’ Amma juriya cikin tawaye ta sa suka cika da mugun nufi, sai suka ce a tsakaninsu, ‘Wannan ne magāji; ku zo, mu kashe Shi, mu kuma ƙwace gādonsa.’ Sa’an nan za a bar mu mu more gonar inabin, mu kuma yi da ’ya’yan itacenta yadda muke so.”

“The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.

“Shugabannin Yahudawa ba su ƙaunaci Allah ba; saboda haka suka raba kansu daga gare Shi, suka kuma ƙi dukan tayin da Ya yi musu na sulhu na adalci. Almasihu, Ƙaunataccen Allah, ya zo domin ya tabbatar da haƙƙoƙin Ma’abucin gonar inabin; amma manoman suka yi masa raini bayyananne, suna cewa, Ba ma so wannan mutumin ya yi mulki a kanmu. Suka yi kishin kyawun halin Almasihu. Hanyar koyarwarsa ta fi tasu nesa ba kusa ba, kuma suka ji tsoron nasararsa. Ya yi musu gargaɗi da muhawara, yana tona munafuncinsu, yana kuma nuna musu tabbatattun sakamakon tafarkinsu. Wannan ya tunzura su har ga hauka. Suka ji zafin tsawatarwar da ba su iya yi mata shiru ba. Suka ƙi babban mizanin adalci da Almasihu yake ci gaba da gabatarwa. Suka ga cewa koyarwarsa tana sa su a wurin da son kai nasu zai tonu sarai, sai suka ƙuduri niyyar kashe Shi. Suka ƙi misalinsa na gaskiya da taƙawa da kuma ɗaukakar ruhaniya da ta bayyana cikin dukan abin da Ya yi. Dukan rayuwarsa tsawatawa ce ga son kansu, kuma sa’ad da gwaji na ƙarshe ya zo, gwajin da ke nufin biyayya zuwa rai madawwami ko rashin biyayya zuwa mutuwa madawwamiya, suka ƙi Mai Tsarkin Isra’ila. Sa’ad da aka tambaye su su zaɓa tsakanin Almasihu da Barabbas, suka yi ihu, ‘A sake mana Barabbas!’ Luka 23:18. Kuma sa’ad da Bilatus ya tambaya, ‘To, me zan yi da Yesu?’ suka yi ihu da zafi, ‘A gicciye Shi.’ Matiyu 27:22. ‘In gicciye Sarkinku ne?’ Bilatus ya tambaya, kuma daga firistoci da shugabanni amsar ta zo, ‘Ba mu da wani sarki sai Kaisar.’ Yohanna 19:15. Sa’ad da Bilatus ya wanke hannuwansa, yana cewa, ‘Ni ba ni da laifi game da jinin wannan mai adalci,’ firistocin suka haɗa kai da taron jahilai suna shelanta da zafin rai, ‘Jininsa yă kasance a kanmu, da kuma a kan ’ya’yanmu.’ Matiyu 27:24, 25.”

“Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.

“Haka shugabannin Yahudawa suka yi zaɓinsu. An rubuta hukuncinsu a cikin littafin da Yohanna ya gani a hannun Wanda yake zaune a kan kursiyin mulki, littafin da babu wani mutum da zai iya buɗewa. Da dukan muguntar ramawarsa wannan hukunci zai bayyana a gabansu a ranar da Zakin kabilar Yahuda zai buɗe hatimin wannan littafi.

“The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.

“Mutanen Yahudawa sun rungumi tunanin cewa su ne waɗanda sama ta fi so, kuma cewa a koyaushe za a ɗaukaka su a matsayin cocin Allah. Su ne ’ya’yan Ibrahim, in ji su, kuma tushen wadata da bunƙasarsu ya kasance mai ƙarfi ƙwarai a ganinsu har suka yi wa ƙasa da sama tawaye, suna zaton babu abin da zai ƙwace musu haƙƙoƙinsu. Amma ta wurin rayuwar rashin aminci suna shirya kansu domin hukuncin sama da kuma rabuwa da Allah.

“In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’

“A cikin misalin gonar inabi, bayan Kristi ya zayyano a gaban firistoci kololuwar aikinsu na mugunta, sai ya yi musu tambaya, ‘To, idan Ubangijin gonar inabin ya zo, me zai yi wa waɗancan manoman?’ Firistocin suna bin labarin da matuƙar sha’awa, kuma ba tare da yin la’akari da dangantakar wannan batu da kansu ba, suka haɗa kai da jama’a wajen amsawa, ‘Zai hallaka waɗannan mugayen mutane da mummunar hallaka, kuma zai ba da gonarsa ta inabi ga waɗansu manoma, waɗanda za su ba shi ’ya’yan itacenta a lokutansu.’”

“Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’

“Ba tare da sun sani ba, sun riga sun furta hukuncin hallakarsu da kansu. Yesu ya dube su, kuma a ƙarƙashin dubansa mai zurfin bincike suka san cewa yana karanta asirin zukatansu. Allahntakarsa ta haskaka a gabansu da iko marar kuskure. Suka ga a cikin manoman gonar inabin hoto na kansu, kuma ba da gangan ba suka furta, ‘Allah Ya hana!’”

“Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’

Cikin ɗaurewar rai da nadama Almasihu ya yi tambaya, “Ashe, ba ku taɓa karantawa a cikin Nassosi ba, ‘Dutsen da magina suka ƙi, shi ne ya zama babban dutsen kusurwa; wannan aikin Ubangiji ne, kuma abin al’ajabi ne a idanunmu’? Saboda haka ina gaya muku, za a ƙwace Mulkin Allah daga gare ku, a kuma ba wa wata al’umma mai fitar da ’ya’yan itacensa. Kuma duk wanda zai fāɗi a kan wannan dutse, za a karya shi; amma duk wanda wannan dutse zai fāɗa a kansa, zai nika shi ya zama gari.”

“Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.

“Da Almasihu ya kauce wa hukuncin hallaka da zai auko wa al’ummar Yahudawa, da mutanen sun karɓe Shi. Amma hassada da kishi suka mai da su marasa sassauci. Suka ƙudura cewa ba za su karɓi Yesu Banazare a matsayin Almasihu ba. Suka ƙi Hasken duniya, kuma tun daga wannan lokaci rayuwarsu ta kasance kewaye da duhu kamar duhun tsakiyar dare. Hukuncin hallakar da aka annabta ya sauko a kan al’ummar Yahudawa. Mugayen sha’awoyinsu, da ba a sarrafa ba, su ne suka jawo musu halaka. Cikin makantar fushinsu suka hallaka juna. Girman kansu na tawaye da taurin kai ya jawo musu fushin masu cin nasara na Roma. An hallaka Urushalima, aka mai da haikalin kufai, aka kuma nome wurinsa kamar gona. ’Ya’yan Yahuda suka halaka ta hanyar mafi muni ta mutuwa. An sayar da miliyoyi, domin su yi bautar talala a ƙasashen arna.”

“As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.

“Da yake a matsayin al’umma Yahudawa sun kasa cika nufin Allah, sai aka karɓe gonar inabin daga gare su. An danƙa wa waɗansu irin gatan da suka yi wa amfani ta hanyar da ba ta dace ba, da aikin da suka raina.

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.

“Misalin gonar inabi bai shafi al’ummar Yahudawa kaɗai ba. Yana da darasi a gare mu. Ikilisiya a wannan tsara Allah ya hore ta da manyan gata da albarkatu, kuma Yana sa ran amsa mai daidai da su.” Christ’s Object Lessons. 284–296.

The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.

Littafin Yoel yana bayyana tarihin ruwan sama na ƙarshe a ƙarshen duniya. Ruwan sama na ƙarshe shi ne saƙon gargaɗi na ƙarshe na Allah, wato na mala’ika na uku na Ru’ya ta Yohanna sura ta goma sha huɗu. Ko da yake ruwan sama na ƙarshe yana wakiltar saƙon mala’ika na uku, yana kuma wakiltar tsarin sadarwa tsakanin Allahntaka da bil’adama kamar yadda aka nuna ta wurin man zinariya na Zakariya, ruwan sama na fari da na ƙarshe, wutar da ta fito daga bagade, da kuma sauran wakilce-wakilce. Ruwan sama na ƙarshe ba saƙo kaɗai ba ne, kuma ba tsarin sadarwa tsakanin Allah da mutum kaɗai ba ne, amma shi ne kuma kaɗai tsarkakakkiyar “hanya” ta nazarin Littafi Mai Tsarki da aka kafa a cikin Maganar Allah. Wannan hanya ita ce ta Ishaya, “layi bisa layi,” da ake samu a sura ta ashirin da takwas.

At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.

A farkon Isra’ila ta dā da kuma ta zamani, Allah, “manomi,” ya fito da Isra’ila “daga jeji.” Ko bauta ta shekaru ɗari huɗu da talatin a Masar ce ko kuma bautar Zamani Masu Duhu daga 538 zuwa 1798, an fito da Isra’ila daga “jeji,” gama “jeji” alama ce ta bauta da zaman ƙangin kai. Ko tsohuwar Isra’ila ta zahiri ce ko kuma Isra’ila ta ruhaniya ta zamani, Allah ya cece su daga bautar jeji, ya kuma “kafa” su “a matsayin mallakarsa ta zaɓaɓɓu, gonar inabin Ubangiji,” da aka kira su su zama firistoci da sarakuna waɗanda aka “damƙa wa” gata na wakiltar “maganganun Allah.” “Maganganun” ga tsohuwar Isra’ila su ne Shari’a, amma ga Isra’ila ta zamani kuwa su ne duka Shari’a da annabce-annabce.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Allah ya kira cocinsa a wannan zamani, kamar yadda Ya kira Isra’ila ta dā, su tsaya a matsayin haske a duniya. Ta wurin babban takobin raba gaskiya, saƙonnin mala’ika na fari, na biyu, da na uku, Ya ware su daga ikkilisiyoyi da kuma daga duniya domin Ya kawo su cikin tsattsarkar kusanci da Kansa. Ya mai da su amintattun masu riƙe dokarsa, kuma Ya ɗora musu manyan gaskiyoyin annabci domin wannan lokaci. Kamar tsarkakan maganganun Allah da aka ba wa Isra’ila ta dā, waɗannan ma amana ce mai tsarki da za a isar wa duniya. Mala’iku ukun Ru’ya ta Yohanna 14 suna wakiltar mutanen da suka karɓi hasken saƙonnin Allah kuma suka fita a matsayin wakilansa domin su yi shelar gargaɗin a tsawon da faɗin duniya.” Testimonies, juzu’i na 5, 455.

Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.

An ƙaddara Isra’ila ta zamani ta yi shelar ƙara mai ƙarfi ta mala’ika na uku ƙarƙashin ikon ruwan sama na ƙarshe, tana kuma bayyana halin Kristi cikin gogewarta ta kai-da-kai ƙarƙashin ikon Ruhu Mai Tsarki. Ƙara mai ƙarfi ta mala’ika na uku tana cika ne a lokacin zubowar ruwan sama na ƙarshe, a wani zamani kuma da ake yaɗa saƙon ƙarya na ruwan sama na ƙarshe na “salama da aminci” ta wani rukunin mutane da suka bugu da ruwan inabin Babila. Waɗannan su ne mashayan Efraimu na Ishaya da mashan ruwan inabin Yowel waɗanda aka yanke sabon ruwan inabi daga bakunansu. Waɗanda suke karɓar saƙon gaskiya na ruwan sama na ƙarshe ana wakiltar su da Daniyel, Mishael, Hananiya, da Azariya, waɗanda suka ƙi abincin Babila domin abinci na sama. Waɗannan su ne dubu ɗari da arba’in da huɗu waɗanda suke rera waƙar Musa da ta Ɗan Ragon, har ma da ta gonar inabi, gama an cika misalin gonar inabi a cikin tarihin Musa a farkon dangantakar alkawarin Isra’ila ta dā, kuma aka sāke cika shi a ƙarshen dangantakar alkawarin Isra’ila ta dā a cikin tarihin Ɗan Ragon.

The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.

Waƙar gonar inabi ta ƙare da yadda aka wuce tsohon mutanen alkawari sa’ad da ake aurar da sabon mutanen alkawari ga Ubangiji. Ubangiji ya wuce waɗanda suka mutu a cikin yawo na shekaru arba’in a jeji, kuma ya shiga alkawari da Joshua a daidai lokacin da yake sakin waɗanda za su mutu. Ubangiji yana sakin Isra’ila ta dā a daidai lokacin da yake auren cocin Kirista. Alfa, wato tarihin farko, Musa ne yake wakilta, omega kuma Ɗan Ragon ne yake wakilta. Tarihin da dukansu biyun suke wakilta shi ne tarihin misalin gonar inabi; saboda haka waƙar gonar inabi ta Ishaya ita ce waƙar Musa da Ɗan Rago ta Yohanna Mai Ru’ya.

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunani a labari na gaba.

“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

“Waɗannan ba kalmomin Sister White ba ne, amma kalmomin Ubangiji ne, kuma manzonsa ya ba ni su domin in ba ku su. Allah yana kira gare ku da kada ku ƙara yin aiki saɓanin manufarsa. An ba da umarni masu yawa game da mutanen da suke iƙirarin su Kiristoci ne alhali suna bayyanar da siffofin Shaidan, suna hana ci gaban gaskiya cikin ruhu, cikin magana, da cikin aiki, kuma tabbatacce suna bin hanyar da Shaidan yake jagorantar su. Cikin taurin zuciyarsu sun ƙwace iko wanda sam ba nasu ba ne, kuma wanda bai kamata su yi amfani da shi ba. Babban Malamin ya ce, ‘Zan rusa, in rusa, in rusa.’ Mutane suna cewa a Battle Creek, ‘Haikalin Ubangiji, haikalin Ubangiji mu ne’ amma suna amfani da wuta ta gama-gari. Zukãtansu ba a tausasa su ba, ba kuma a ƙasƙantar da su ba ta wurin alherin Allah.” Manuscript Releases, juzu’i na 13, 222.

“The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.

“Haƙurin Allah yana da wani manufa, amma ku kuna warware ta. Yana barin wani hali na al’amura ya zo wanda da kun so a hana shi daga baya, amma a sa’an nan zai yi latti ƙwarai. Allah ya umarci Iliya ya naɗa mugun nan, mai ruɗi, Haza’ilu, ya zama sarkin Suriya, domin ya zama bulala ga Isra’ila mai bautar gumaka. Wa ya sani ko Allah ba zai yashe ku ga ruɗun da kuke ƙauna ba? Wa ya sani ko masu wa’azi masu aminci, masu tsayayyiyar daka, masu gaskiya, ba su ne na ƙarshe da za su miƙa bisharar salama ga majami’unmu marasa godiya ba? Mai yiwuwa ne maharba hallaka suna nan tuni suna samun horo a ƙarƙashin hannun Shaiɗan, kuma suna jira ne kawai fitowar wasu ƙarin masu ɗaukar tutoci kaɗan domin su maye gurbinsu, su kuma yi kuka da muryar annabin ƙarya cewa, ‘Salama, salama,’ alhali Ubangiji bai faɗi salama ba. Ba safai nake kuka ba, amma yanzu na ga idanuna sun dushe da hawaye; suna zubowa a kan takardata yayin da nake rubutu. Mai yiwuwa ba da daɗewa ba duk annabce-annabce a tsakaninmu su ƙare, kuma muryar da ta motsa mutane ba za ta ƙara tayar da su daga barcinsu na jiki ba.”

“When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.

“Sa’ad da Allah zai aikata bakon aikinsa a duniya, sa’ad da hannaye masu tsarki ba za su ƙara ɗaukar akwatin alkawari ba, kaito zai kasance a kan mutane. Kai, da ma ka san, har kai ma, a wannan ranarka, abubuwan da suke na salamarka! Kai, da ma mutanenmu su, kamar yadda Ninebe ta yi, tuba da dukan ƙarfinsu, su kuma ba da gaskiya da dukan zuciyarsu, domin Allah ya juya fushinsa mai zafi daga gare su.” Testimonies, juzu’i na 5, 77.

“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

“Idan ka riƙa ba wa taurin zuciya wuri, kuma ta wurin girman kai da dogaro da kanka cikin adalci ba ka furta laifofinka ba, za a bar ka ƙarƙashin gwaje-gwajen Shaidan. Idan kuma sa’ad da Ubangiji ya bayyana maka kurakuranka ba ka tuba ko ka yi furci ba, ikonsa mai kula da al’amura zai sa ka sake bi ta wannan hanya sau da sau. Za a bar ka ka yi kurakurai masu irin wannan hali, za ka ci gaba da rasa hikima, kuma za ka kira zunubi adalci, adalci kuma zunubi. Yawan yaudaru da za su yi rinjaye a waɗannan kwanaki na ƙarshe za su kewaye ka, kuma za ka canja shugabanni, ba tare da ka san cewa ka yi haka ba.” Review and Herald, December 16, 1890.