In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.
A cikin talifofi biyu da suka gabata, waɗanda suka yi magana a kan fassarar keɓaɓɓiya wadda take da’awar cewa an ba da alamar Amurka ta wurin “’yan fashin mutanenka” waɗanda suke “kafa wahayin” a Daniyel sura ta goma sha ɗaya aya ta goma sha huɗu, mun ambaci wani sashe daga rubutun Ellen White wanda ya ce, “Za a gwada kuma a tabbatar da membobin ikilisiya, kowane ɗayansu dabam.” Wannan aikin tabbatarwa, gwaji, da tacewa wanda aka wakilta da Manzon Alkawari a Malakai sura ta uku yana tsarkake azurfa da zinariya, yana gudana yanzu. A Malakai sura ta uku an bayyana aikin tsarkakewa.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Kuma zai zauna kamar mai tacewa da mai tsarkake azurfa; zai kuma tsarkake ’ya’yan Lawi, ya kuma tsabtace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da Urushalima za ta zama abin karɓa ga Ubangiji, kamar a zamanin dā, kamar kuma a shekarun farko. Malachi 3:3, 4.
Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.
Waɗanda suke riƙe da ra’ayin cewa Amurka ita ce alamar da ta kafa wahayin, sun gaza ko kuwa sun ƙi su fahimci cewa saƙon da aka buɗe hatiminsa a watan Yuli na shekara ta 2023 shi ne abin da ke tsarkake ’yan takarar da za su kasance cikin dubu ɗari da arba’in da huɗu. A cikin majami’ar Yahudawa da ke Kafarnahum an misalta tsarkakewa ta ƙarshe ta dubu ɗari da arba’in da huɗu.
“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
“Yesu ya faɗa musu a sarari, ‘Akwai waɗansunku da ba su ba da gaskiya ba;’ yana ƙara da cewa, ‘Saboda haka na ce muku, babu mai iya zuwa wurina, sai dai in Ubana ya ba shi.’ Ya so su fahimta cewa idan ba a jawo su zuwa gare Shi ba, to domin zukatansu ba a buɗe suke ga Ruhu Mai Tsarki ba ne. ‘Mutumin halitta ba ya karɓar abubuwan Ruhun Allah: gama wauta ce a gare shi: ba kuma zai iya saninsu ba, domin ana gane su ne ta ruhaniya.’ 1 Korintiyawa 2:14. Ta wurin bangaskiya ne rai yake kallon ɗaukakar Yesu. Wannan ɗaukaka a ɓoye take, har sai, ta wurin Ruhu Mai Tsarki, an kunna bangaskiya a cikin rai.”
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Ta wurin tsawatarwar da aka yi a fili game da rashin bangaskiyarsu, waɗannan almajiran suka ƙara nisanta daga Yesu. Sun ji ƙwarai ba daɗi, kuma da yake suna son su ɓata wa Mai-ceto rai su kuma gamsar da muguntar Farisiyawa, sai suka juya masa baya, suka bar shi cikin reni. Sun riga sun yi zaɓinsu,—sun ɗauki siffa ba tare da ruhu ba, ɓawo ba tare da ƙwaya ba. Hukuncinsu bai sāke juyawa ba daga baya; gama ba su ƙara yin tafiya tare da Yesu ba.”
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Mai shelarsa yana hannunsa, zai kuwa tsarkake masussukarsa sarai, ya tara alkamarinsa cikin rumbunsa.’ Matiyu 3:12. Wannan yana ɗaya daga cikin lokutan tsarkakewa. Ta wurin kalmomin gaskiya, ana raba ƙaiƙayi da alkama. Domin sun cika da banza da kuma ganin kansu adalai fiye da kima har ba su karɓi tsautawa ba, kuma suna ƙaunar duniya ƙwarai har ba su yarda su karɓi rayuwar tawali’u ba, da yawa suka juya baya daga wurin Yesu. Har yanzu mutane da yawa suna yin wannan abu ɗaya. Ana gwada rayuka a yau kamar yadda aka gwada waɗannan almajiran a majami’ar Kafarnahum. Sa’ad da aka sa gaskiya ta shiga zuciya, sai su ga cewa rayuwarsu ba ta yi daidai da nufin Allah ba. Suna ganin bukatar cikakken canji a cikin kansu; amma ba su shirye su ɗauki aikin musun kai ba. Saboda haka suna fushi sa’ad da aka gano zunubansu. Suna tafiya a ɓata rai, kamar yadda almajiran suka bar Yesu, suna gunaguni suna cewa, ‘Wannan magana ce mai wuya; wa zai iya saurare ta?’” The Desire of Ages, 392.
By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.
Da “kalmomin gaskiya” ne aka wakilta zinariya da azurfa na misalin Malakai game da tsarkakewar ƙarshe ta haikali na mutum ɗari da arba’in da huɗu.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.
Ga shi, zan aiko manzona, kuma zai shirya hanya a gabana; kuma Ubangiji, wanda kuke nema, zai zo wa haikalinsa ba zato ba tsammani, wato manzon alkawari, wanda kuke jin daɗinsa: ga shi, zai zo, in ji Ubangijin runduna. Amma wa zai iya jure wa ranar zuwansa? kuma wa zai iya tsayawa sa’ad da ya bayyana? gama yana kama da wutar mai tace ƙarafa, kuma kamar sabulun mai wanki. Malaki 3:1, 2.
All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”
Dukan annabawa, har da Malakai, suna bayyana kwanaki na ƙarshe. A farkon waɗannan talifofi mun yi nuni da The 1888 Materials, shafi na 403, inda aka sanar da mu cewa, “Duk wanda ya huta yana gamsuwa da nasa ilimin Nassosi na yanzu, marar kamala, yana zaton wannan ya ishe shi domin cetonsa, yana hutawa ne cikin ruɗu mai hallakarwa. Akwai mutane da yawa waɗanda ba a tanadar musu sosai da hujjojin Littafi Mai Tsarki ba, domin su sami ikon gane kuskure, su kuma la’anci dukan al’ada da camfi da aka gabatar a matsayin gaskiya.” Waɗanda aka bayyana a wannan nassi ɗin “ba ɗaliban Littafi Mai Tsarki ba ne masu ƙwazo sosai,” waɗanda “ba su yi nazari da nufi ba” a kan “nassosin Littafi Mai Tsarki” inda akwai “saɓanin ra’ayoyi.” Waɗanda ake yi wa magana “ba sa karanta Littafi Mai Tsarki [domin] su mallaki muhin ransa da yalwarsa ga rayukansu. Ba sa jin cewa muryar Allah ce take yi musu magana. Amma, idan za mu fahimci hanyar ceto, idan za mu ga haskoki na Ranar adalci,” dole ne su “yi nazarin Nassosi da nufi.”
The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”
Maqala ta farko ta nuna cewa ɗaya daga cikin sassan gurbataccen tsarin annabcin nasu shi ne sakin layin daga littafin The Great Controversy, wanda ya rubuta cewa, “Romanism a Tsohon Duniya da kuma Protestantism mai ridda a Sabuwar Duniya za su bi irin wannan tafarki ga waɗanda suke girmama dukan umarnan Allah.” The Great Controversy, 615. Fassarar sirrinsu ta yi iƙirarin cewa wannan jimla tana bayyana “Romanism” a matsayin tarihin da ya shuɗe, kuma “Protestantism mai ridda” a matsayin duniyar zamani. Bayan hujjojin nahawu sun nuna cewa yadda suke amfani da wannan jimla an karkatar da shi daga ma’anarta daidai, ba su nuna wata janyewa a bainar jama’a daga wannan amfani na ƙarya ba. A zahiri ma, sun yi amfani da wannan sakin layin ne domin tallata taronsu na gaba na zoom. Duk da haka, an sanar da mu cewa “Ya kamata mu gindaya wa kowa muhimmancin bincika gaskiyar Allah da himma, domin su sani cewa lalle sun san mene ne gaskiya.” Ba a yi wani yunƙuri na janye wannan da’awar ƙarya ba, abin da yake nuna cewa waɗanda suke yaɗa wannan amfani na ƙarya ba sa “bincika da himma” domin “su san mene ne gaskiya.”
From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.
Tun daga farkon wannan muhawara, mun tunkare ta kamar dai ta fi kasancewa kawai saɓani tsakanin gaskiya da kuskure game da ko su wane ne “’yan fashin mutanenka” suke wakilta, kuma har yanzu ina tsaye a kan wannan matsayi. Makalolin da ke magana a kan littafin Daniyel sun kai wani mataki, a lamba ta ɗari biyu, inda aka gabatar da muhimmancin ayoyi na goma sha uku zuwa goma sha biyar na Daniyel goma sha ɗaya yadda ya kamata. Waɗannan ayoyin suna wakiltar tarihin daga shekara ta 1989 har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba wadda take a aya ta arba’in na Daniyel goma sha ɗaya.
We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:
Mun kasance muna bayyana wannan tarihin a matsayin ɓoyayyen tarihin aya ta arba’in. Mun kuma bayyana cewa sa’ad da Sister White ta ce, “littafin da aka hatimce ba Ru’ya ta Yohanna ba ne, sai dai wancan ɓangaren annabcin Daniyel da ya shafi kwanakin ƙarshe,” to, ɓoyayyen tarihin Daniyel sura ta goma sha ɗaya aya ta arba’in shi ne “wancan ɓangaren annabcin Daniyel.” Ayoyi na goma sha uku zuwa goma sha biyar suna wakiltar gaskiyar annabci wadda aka buɗe hatiminta a kwanakin ƙarshe. Saboda haka, waɗannan ayoyi uku ana kuma wakilta su a matsayin duka “Wahayin Yesu Almasihu” da kuma “Tsawa Bakwai” a cikin littafin Ru’ya ta Yohanna wanda aka buɗe hatiminsa kaɗan kafin ƙarewar lokacin alheri. Sa’ad da Sister White take nuni ga “wancan ɓangaren littafin Daniyel,” wurin da wannan magana take a cikinsa yana cewa:
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’
“Kada kowa ya yi tsammani cewa, domin ba sa iya bayyana ma’anar kowace alama a cikin Ru’ya ta Yohanna, ba shi da amfani a gare su su binciki wannan littafi domin su san ma’anar gaskiyar da yake ɗauke da ita. Wanda ya bayyana waɗannan asirai ga Yohanna zai ba mai ƙwazon binciken gaskiya ɗanɗano na abubuwan sama. Waɗanda zukatansu suke a buɗe domin karɓar gaskiya za a sa su iya fahimtar koyarwarsa, kuma za a ba su albarkar da aka yi alkawari ga waɗanda ‘suke jin kalmomin wannan annabci, suke kuma kiyaye abubuwan da aka rubuta a cikinsa.’”
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
“A cikin Ru’ya ta Yohanna ne dukan littattafan Littafi Mai Tsarki suke haɗuwa su kuma ƙare. A nan ne cikar littafin Daniyel take. Ɗaya annabci ne; ɗayan kuma wahayi ne. Littafin da aka hatimce ba Ru’ya ta Yohanna ba ne, sai dai wancan ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe. Mala’ikan ya umarta, ‘Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe.’ Daniyel 12:4.” Ayyukan Manzanni, 584, 585.
The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.
Kalmar nan “complement” na nufin kai wani abu ga kamala. Sashen littafin Daniyel da ya shafi kwanaki na ƙarshe, wanda aka buɗe hatiminsa a lokacin ƙarshe, ana cika shi zuwa kamala sa’ad da aka haɗa shi, “layi a kan layi” da “Wahayin Yesu Almasihu,” da kuma “Tsawar Bakwai.” Waɗannan wakilce-wakilce guda uku su ne saƙon da aka buɗe hatiminsa, kuma saboda haka suna wakiltar “kalmomin gaskiya” waɗanda ake amfani da su domin “tsarkake” mutum dubu ɗari da arba’in da huɗu a cikin tsarkake haikali na ƙarshe na Malaki, kamar yadda aka wakilta a ayoyi goma sha uku zuwa goma sha biyar na Daniyel goma sha ɗaya. Ayan da ke tsakiya shi ne ayan da ake wakiltar muhawarar yanzu a cikinsa, kuma saboda haka yana wakiltar ainihin irin muhawarar nan ce da ta fuskanci Millerites a cikin tarihin annabci nasu.
To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.
Da’awar cewa “’yan fashin mutanenka” a aya ta goma sha huɗu Amurka ce, cikakkiyar daidaito ce da yadda Furotestoci na tarihin Millerite suka yi iƙirarin cewa ’yan fashin suna wakiltar Antiochus Epiphanes. Muƙabalar za ta tsarkake ƙazanta daga zinariya da azurfa, amma abin da ya fi muhimmanci shi ne cewa an bar wannan muƙabalar ta kai waɗanda Lawiyawa na sura ta uku ta Malachi suke wakilta ga nazarin Kalmar annabcin Allah fiye da kowane lokaci a dā. “Mutumin gogan ƙura” na mafarkin William Miller yanzu yana shara tsabar kuɗi da jauhari na jabu yana fitar da su daga ɗakin, tun kafin aikinsa na sake tattara ainihin jauharai cikin cikakken tsari wanda yake haskakawa sau goma fiye da rana.
The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”
An ƙyale gardamar ta auku domin a cika wannan aiki ƙwarai kuwa, gama an sanar da mu cewa, “Allah zai tashe mutanensa; idan wasu hanyoyi suka kasa, karkatattun koyarwa za su shiga a tsakaninsu, waɗanda za su tace su, su raba ƙaiƙayi da alkama. Ubangiji yana kiran duk waɗanda suka gaskata maganarsa da su farka daga barci. Haske mai daraja ya zo, wanda ya dace da wannan lokaci. Gaskiyar Littafi Mai Tsarki ce, tana nuna hatsarorin da suke a gab damu. Wannan haske ya kamata ya bishe mu zuwa ga bincike na ƙwazo cikin Nassosi da kuma mafi tsanani gwajin matsayin da muke riƙe da su. Allah yana so a bincika dukan fuskoki da matsayai na gaskiya sosai kuma da juriya, tare da addu’a da azumi. Ba ya kamata masu bi su huta a kan zato-zato da ra’ayoyi marasa fayyacewa game da abin da ya ƙunshi gaskiya ba.”
The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”
“Bidi’o’in koyarwa” da Yake bari kuma Yake amfani da su domin tayar da tsarkakansa masu barci su ne “tsofaffin muhawarori.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.
“A cikin tarihi da annabci, Maganar Allah tana bayyana dogon rikicin da ya daɗe yana gudana tsakanin gaskiya da kuskure. Wannan rikici har yanzu yana ci gaba. Abubuwan da suka taɓa faruwa za su sāke faruwa. Tsoffin muhawarori za a tayar da su kuma sababbin koyarwoyi za su riƙa fitowa a kai a kai. Amma mutanen Allah, waɗanda a cikin bangaskiyarsu da cikar annabci suka taka rawa a cikin shelar saƙonnin mala’iku na fari, na biyu, da na uku, sun san inda suke tsaye. Suna da ƙwarewar ruhaniya wadda ta fi zinariya tsantsa daraja. Ya kamata su tsaya da ƙarfi kamar dutse, suna riƙe da farkon ƙarfin zuciyarsu da tabbaci har zuwa ƙarshe.” Selected Message, littafi na 2, 109.
The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.
Rigimar game da “’yan fashin mutanenka” tsohuwar rigima ce daga tarihin Millerite, wadda ita ce “farkon bangaskiyarsu” da aka gaya musu su riƙe “da ƙarfi har zuwa ƙarshe.” “Farkon” “bangaskiyar” mutum ɗari da dubu arba’in da huɗu shi ne ainihin gaskiyoyin tushe waɗanda aka wakilta a kan jadawalan majagaba na 1843 da 1850.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.
“Maƙiyi yana neman karkatar da tunanin ’yan’uwanmu maza da mata daga aikin shirya jama’a su tsaya a waɗannan kwanaki na ƙarshe. Yaudarojinsa an tsara su ne domin su janye tunani daga haɗurran da kuma wajibai na wannan sa’a. Suna ɗaukar hasken da Almasihu ya zo daga sama domin ya bai wa Yohanna saboda mutanensa a matsayin kome ba. Suna koyar da cewa al’amuran da suke gab da kasancewa a gabanmu ba su da isasshen muhimmanci da za su sami kulawa ta musamman. Suna wofintar da gaskiyar da ta fito daga sama, suna kuma kwace wa mutanen Allah abin da suka fuskanta a dā, suna ba su a maimakon haka wata ƙarya ta kimiyya.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’
“‘Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku kuma tambayi tsofaffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta.’”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Kada wani ya nemi yaga tubalan tushen bangaskiyarmu,—tushen da aka aza tun farkon aikinmu, ta wurin bincike na Kalmar Allah cikin addu’a da kuma ta wurin wahayi. A kan waɗannan tushe ne muka yi ta gini cikin shekaru hamsin da suka gabata. Mutane na iya ɗauka cewa sun sami sabuwar hanya, kuma cewa za su iya aza tushe mafi ƙarfi fiye da wanda aka riga aka aza. Amma wannan babban ruɗu ne. Gama ba mai iya aza wani tushe dabam sai wanda aka riga aka aza.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.
“A dā mutane da yawa sun taɓa ƙoƙarin gina sabon bangaskiya, su kafa sababbin ƙa’idoji. Amma har yaushe gininsu ya tsaya?—Ba da daɗewa ba ya ruguje; gama ba a kafa shi a bisa Dutsen nan ba.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?
“Shin almajiran farko ba sai da suka fuskanci maganganun mutane ba? Shin ba sai da suka saurari ka’idoji na ƙarya ba, sa’an nan kuma, bayan sun yi dukan abin da ya kamata, su tsaya da ƙarfi, suna cewa, ‘Ba wanda zai iya aza wani tushe dabam face wanda aka riga aka aza’?”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.
“Saboda haka ya kamata mu riƙe farkon amincewarmu da tabbaci ƙaf da ƙaf har zuwa ƙarshe. Allah da Almasihu sun aiko kalmomi na iko ga wannan jama’a, suna fitar da su daga cikin duniya, batu-batu, zuwa ga haske sarai na gaskiyar wannan zamani. Da leɓuna da aka taɓa da wuta mai tsarki, bayin Allah sun shelanta saƙon. Furucin allahntaka ya sa hatiminsa a kan sahihancin gaskiyar da aka shelanta.” Review and Herald, Maris 3, 1904.
Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.
“tsoffin hanyoyi” na Irmiya su ne “ginshiƙan da aka kafa a farkon aikinmu.” Waɗannan gaskiyoyin an kafa su ne “a kan Dutsen,” kuma a cikin tarihin Millerite waɗannan ginshiƙan gaskiyar su ne saƙon “gaskiyar yanzu” da aka yi shelar sa a 1842, 1843 da 1844.
“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Allah yă taimake ku ku karɓi kalmomin da na faɗa. Bari waɗanda suke tsaye a matsayin matsaranta na Allah a kan katangar Sihiyona su zama mutane masu iya ganin haɗarurruka tun kafin jama’a,—mutane masu iya bambance tsakanin gaskiya da kuskure, adalci da rashin adalci.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.
“An ba da gargaɗi: Kada a bari kome ya shigo da zai girgiza tushen bangaskiyar da muka kasance muna gini a kai tun lokacin da saƙon ya zo a 1842, 1843, da 1844. Ina cikin wannan saƙo, kuma tun daga wancan lokaci nake tsaye a gaban duniya, da aminci ga hasken da Allah ya ba mu. Ba mu da niyyar ɗauke ƙafafunmu daga kan dandalin da aka ɗora su a kai yayinda kowace rana muna neman Ubangiji da addu’a mai tsanani, muna neman haske. Kuna zaton zan iya watsar da hasken da Allah ya ba ni? Ya kamata ya kasance kamar Dutsen Madawwami. Yana ta yi mini jagora tun daga lokacin da aka ba ni shi. ’Yan’uwa maza da mata, Allah yana raye yana kuma mulki yana aiki a yau. Hannunsa yana kan ƙafafiyar juyi, kuma a cikin tanadinsa yana juya ƙafafiyar bisa ga nufinsa. Kada mutane su ɗaure kansu ga takardu, suna faɗin abin da za su yi, da abin da ba za su yi ba. Su ɗaure kansu ga Ubangiji Allah na sama. Sa’an nan hasken sama zai haskaka cikin haikalin rai, kuma za mu ga ceton Allah.” Review and Herald, Afrilu 14, 1903.
The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.
Saƙon da aka yi shela da shi “a cikin 1842, 1843, da 1844” shi ne saƙon da aka wakilta a kan ginshiƙin jadawalin majagaba na 1843. A cikin watan Mayu na 1842, an buga jadawalai ɗari uku na 1843. Ellen White da majagaba duka sun ba da shaida cewa wannan jadawalin cikar umarnin babi na biyu na Habakkuk ne na a rubuta wahayi kuma a bayyana shi sarai a kan alluna. A cikin wannan tarihin kuwa akwai masu wa’azin Millerite ɗari uku, kuma masana tarihin SDA suna ba da shaida ga gaskiyar cewa dukansu sun yi amfani da jadawalin 1843.
What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?
Me zai sa mutum ya yi da’awar cewa tantancewar majagaba wadda ta bayyana Roma a matsayin masu fashin mutanenka, kamar yadda aka wakilta a kan jadawalin, kuskure ce? Me zai sa wani ya karɓi irin wannan da’awa? Amma duk da haka, me yake mallakar waɗansu daga cikinmu da muke da’awar muna karɓar fahimtar majagaba cewa Roma an yi mata alama da furucin, “masu fashin mutanenka,” amma a zahiri ba mu da ikon kāre wannan fahimta da kanmu?
In the first article we cited the following passage:
A cikin talifi na farko mun kawo wannan nassi mai zuwa:
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.
“Ko mene ne ci gaban mutum a fannin hankali, kada ya taɓa tunani ko da na ɗan lokaci cewa babu bukatar bincike mai zurfi da na ci gaba a cikin Nassosi domin samun ƙarin haske. A matsayinmu na jama’a, an kira mu, kowane ɗayanmu, mu zama masu nazarin annabci. Dole ne mu yi gadinmu da matuƙar himma domin mu iya gane duk wata ƙyallin haske da Allah zai gabatar mana.” Testimonies, juzu’i na 5, 708.
I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.
Ina tabbatar da cewa “hasken da Allah” yake yanzu gabatarwa “gare mu” shi ne cewa ba mu farka gaba ɗaya ga alhakinmu na mu kanmu mu fahimci ayoyi goma sha biyar na farko na Daniyel goma sha ɗaya ba, kuma ba mu fahimta ba cewa ayoyi goma sha uku zuwa goma sha biyar na wannan babin guda suna wakiltar gaskiyoyin da suke cika tsarkakewar ƙarshe da kuma hatimcewar dubu ɗari da arba’in da huɗu. Da a ce ba a shigar da koyarwar bidi’a a cikin wannan tarihin ba, da hakan ya zama shaida cewa muna cikin cikakkiyar farkawa. Amma wannan muhawara tana tabbatar da akasin haka.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..
Kasancewar babu jayayya ko tashin hankali a tsakanin mutanen Allah bai kamata a ɗauke shi a matsayin tabbatacciyar shaida cewa suna riƙe da koyarwa mai inganci ba. Akwai dalilin jin tsoro cewa wataƙila ba sa iya rarrabewa a sarari tsakanin gaskiya da kuskure. Sa’ad da babu sababbin tambayoyi da binciken Nassosi ke haifarwa, sa’ad da babu sabanin ra’ayi da zai sa mutane su binciki Littafi Mai Tsarki da kansu domin su tabbatar cewa suna da gaskiya, za a sami mutane da yawa yanzu, kamar yadda aka yi a zamanin dā, waɗanda za su manne wa al’ada kuma su yi sujada ga abin da ba su sani ba....
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Allah zai tashe mutanensa; idan sauran hanyoyi suka gaza, koyarwar bidi’a za ta shigo a tsakaninsu, wadda za ta tace su, tana raba ƙaiƙayi da alkama. Ubangiji yana kiran dukan waɗanda suka gaskata kalmarsa su farka daga barci. Haske mai daraja ya zo, wanda ya dace da wannan lokaci. Gaskiyar Littafi Mai Tsarki ce, tana nuna hatsarorin da suke gab da aukuwa a kanmu. Wannan haske ya kamata ya kai mu ga ƙwazo cikin nazarin Nassosi da kuma bincike mafi tsanani game da matsayai da ra’ayoyin da muke riƙe da su. Allah yana so a bincika dukan fuskoki da matsayai na gaskiya sosai kuma ba tare da kasala ba, tare da addu’a da azumi. Masu bi ba za su huta cikin zato-zato da ra’ayoyi marasa fayyace game da abin da yake ƙunshe da gaskiya ba. Bangaskiyarsu dole ne ta kasance a kafe bisa ga maganar Allah, domin sa’ad da lokacin gwaji ya zo, aka kuma kai su gaban majalisu domin su ba da amsa game da bangaskiyarsu, su sami ikon ba da dalili game da begen da yake cikinsu, tare da tawali’u da tsoro.”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.
“Ku tayar da ƙwazo, ku tayar da ƙwazo, ku tayar da ƙwazo. Batutuwan da muke gabatar wa duniya dole ne su zama a gare mu hakikanin rayayye. Yana da muhimmanci cewa, wajen kare koyaswar da muke ɗauka a matsayin muhimman ƙa’idojin bangaskiya, kada mu taɓa yarda kanmu mu yi amfani da hujjojin da ba su da cikakkiyar inganci.” Testimonies, juzu’i na 5, 708.
As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”
Yayin da muke ci gaba a cikin wannan nazari game da ‘yan fashin mutanen Allah, za mu nuna cewa muhawarar da aka yi a kan aya ta goma sha huɗu ta Daniyel goma sha ɗaya tsakanin Furotesta da Millerites iri ɗaya ce da muhawarar da ke tsakanin sabon daɓaɓɓen fassara cewa Amurka ce, ba Roma ba, take kafa wannan wahayi. Matsayar da ke cewa The Great Controversy tana amfani da furucin, “old world” domin tantance tarihin da ya shuɗe, “hasashe ne da ra’ayi marar fayyace,” kuma misali ne na “hujja wadda ba ta da cikakkiyar daidaito.”
Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.
Waɗanda suka yi amfani da wannan nassi domin su tabbatar da zato nasu cewa Milleriyawa sun yi kuskure wajen gane Roma a matsayin ’yan fashin mutanenka, ya dace su cika wajibinsu na Kirista su kuma janye ikirarinsu a fili, domin ba ya dawwama ta fuskar nahawu da ta tarihi. Amma ga waɗanda suke zaune a gefe cikin wannan gardama, kuna da alhakin ku rarrabe maganar gaskiya yadda ya kamata, domin an kira ku ku zama mutum wanda yake ɗalibin annabci, ba mai bin tunanin wani mutum ba.
Men wrest the Scriptures to their own destruction.
Mutane sukan karkatar da Nassosi ga hallakar kansu.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.
Ku ɗauka kuma cewa haƙurin Ubangijinmu ceto ne; kamar yadda ƙaunataccen ɗan’uwanmu Bulus shi ma, bisa ga hikimar da aka ba shi, ya rubuta muku; kamar yadda kuma yake yi a dukan wasiƙunsa, yana magana a cikinsu game da waɗannan al’amura; a cikinsu kuwa akwai waɗansu abubuwa masu wuyar ganewa, waɗanda marasa ilimi da marasa tabbas suke karkatarwa, kamar yadda suke yi wa sauran Nassosi ma, har zuwa ga hallakarsu. Saboda haka ku, ƙaunatattu, da yake kun riga kun san waɗannan abubuwa tun da farko, ku yi hankali kada ku ma, ku being an ja ku da kuskuren mugaye, ku faɗi daga gaɓar ku ta tabbaci. Amma ku yi girma cikin alheri, da cikin sanin Ubangijinmu da Mai Cetonmu Yesu Kristi. A gare shi ɗaukaka ta tabbata yanzu da har abada. Amin. 2 Bitrus 3:15–18.
Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.
Bitrus ya bayyana cewa “marasa ilimi da marasa ƙarfi” ne suke “karkatar” da Nassosi “zuwa ga hallakarsu.” Daidai da wannan gaskiya akwai gargadin da ’Yar’uwa White ta yi mana sau da yawa cewa mu yi nazari da kanmu. Idan ba ma cika alhakinmu na kasancewa masu nazarin annabci ba, to muna ƙaddara hallakarmu da kanmu.
It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.
Masu fashi daga cikin mutanenka ne suka kafa wahayin, kuma Sulemanu ya bayyana cewa inda babu wahayi, mutane sukan lalace.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Inda babu wahayi, jama’a sukan lalace; amma mai kiyaye shari’a, mai albarka ne shi. Misalai 29:18.
One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?
Ɗaya daga cikin ma’anonin “halaka” shi ne a tsiraici mutum. Inda akwai kuskuren fahimta game da wahayin, ana gina wannan ne a kan gaskiyar cewa ba a fahimci alamar da ke kafa wahayin ba, ko kuwa an fahimce ta ba daidai ba. Kasancewa cikin waɗanda suke halaka a gargaɗin Sulemanu yana nufin tabbatar da tsiraicin da Laodiceyawa suke wakilta, waɗanda za a tofar da su daga bakin Ubangiji a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba. Me ya sa za mu karɓi wani ra’ayi da yake karkatar da ma’ana bayyananniya ta maganganun Sister White game da tsohuwar duniya da sabuwar duniya, kuma yake ƙin amincewa da tantancewar Milleriyawa cewa Roma ce take kafa wahayin, wadda aka wakilta kai tsaye a kan jadawalin 1843, wanda yake wakiltar ainihin gaskiyoyin tushe na Adventism, kuma wanda shi ne Almasihu, Dutsen Zamani, wanda dukan tsarkakan zane-zanen tushe suke wakilta?
“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.
“Amma kowane gini da aka kafa a kan wani tushe dabam da maganar Allah zai rushe. Duk wanda, kamar Yahudawa a zamanin Almasihu, yake ginawa a kan tushen ra’ayoyi da tunanin mutane, da tsare-tsare da al’adun bauta na kirkirar mutum, ko kuma a kan kowane aiki da zai iya yi ba tare da alherin Almasihu ba, yana gina tsarin halinsa ne a kan yashi mai motsi. Mugayen guguwa na jaraba za su share tushen yashin, su bar gidansa ya zama kango a gabar lokacin.”
“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.
“‘“Saboda haka Ubangiji Allah ya ce, … Haka kuma zan sa shari’a ta zama ma’auni, adalci kuwa ya zama ma’aunin tsaye; ƙanƙara kuma za ta share mafakar ƙarya, ruwaye kuma za su mamaye wurin ɓuya.” Ishaya 28:16, 17.
“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.
“Amma a yau jinƙai yana roƙon mai zunubi. ‘Na rantse da raina, ni Ubangiji Allah na faɗa, ba na jin daɗin mutuwar mugaye; sai dai mugaye su juyo daga hanyarsa ya rayu: ku juyo, ku juyo daga mugayen hanyoyinku; gama don me za ku mutu?’ Ezekiel 33:11. Muryar da take magana da marasa tuba a yau ita ce muryar Wanda cikin azabar zuciya ya furta sa’ad da yake duban birnin ƙaunarsa: ‘Ya Urushalima, Urushalima, ke da kike kashe annabawa, kina kuma jejjefa waɗanda aka aiko miki da duwatsu! Sau nawa na so in tattara ’ya’yanki wuri ɗaya, kamar yadda kaza take tattara ’ya’yanta a ƙarƙashin fikafikanta, amma ba ku yarda ba! Ga shi, an bar muku gidanku kufai.’ Luke 13:34, 35, R.V. A cikin Urushalima, Yesu ya ga alamar duniya wadda ta ƙi ta kuma rena alherinsa. Yana kuka, ya kai zuciya mai taurin kai, dominki! Ko a lokacin da hawayen Yesu suke zuba a kan dutsen, Urushalima har yanzu tana iya tuba, ta tsira daga hukuncinta. Na ɗan ƙanƙanin lokaci kaɗan kyautar sama har yanzu tana jiran ta karɓe ta. Haka ma, ya ke zuciya, Almasihu har yanzu yana yi miki magana da sautunan ƙauna: ‘Ga shi, na tsaya a ƙofa, ina ƙwanƙwasawa: in wani ya ji muryata, ya buɗe ƙofar, zan shiga wurinsa, in ci tare da shi, shi kuma tare da ni.’ ‘Yanzu ne lokaci karɓaɓɓe; ga shi, yanzu ne ranar ceto.’ Revelation 3:20; 2 Corinthians 6:2.”
“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
“Ku da kuke ɗora begenku ga kanku kuna gini ne a kan yashi. Amma har yanzu ba a makara ƙwarai ba domin ku tsere wa halakar da take gabatowa. Kafin guguwar ta barke, ku gudu zuwa ga tabbataccen harsashi. ‘Ga abin da Ubangiji Allah ya faɗa, Ga shi, na aza a Sihiyona dutse domin harsashi, dutse wanda aka gwada, dutsen kusurwa mai daraja, tabbataccen harsashi: wanda ya gaskata ba zai yi gaggawa ba.’ ‘Ku dube Ni, ku sami ceto, ku dukan iyakokin duniya: gama Ni ne Allah, ba kuwa wani dabam.’ ‘Kada ka ji tsoro; gama Ina tare da kai: kada ka firgita; gama Ni ne Allahnka: zan ƙarfafa ka; i, zan taimake ka; i, zan riƙe ka da hannun damana na adalcina.’ ‘Ba za ku kunyata ba, ba kuwa za ku ruɗe ba har abada abadin.’ Ishaya 28:16, R.V.; 45:22; 41:10; 45:17.” Tunani Daga Kan Dutsen Albarka, 150–152.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a cikin talifi na gaba.