I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.
Na sanya abubuwa da yawa a cikin maƙalolin da suka gabata, a yunƙurin shimfiɗa wasu muhimman madogaran tunani tun daga farko. Yanzu zan yi ƙoƙari in fi mai da hankali sosai a kan batun da ke gabanmu. Na gode da haƙurinku.
From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.
Tun daga farkon farko Allah yana ta ƙoƙarin ƙara mana fahimta game da ko wanene Shi da kuma mene ne Shi. A cikin wannan aiki ya yi amfani da dabaru da dama domin taimaka wa mutane su fahimci abin da aka bayyana game da Shi, kuma ɗaya daga cikin waɗannan dabaru ita ce amfani da “sunaye,” wato duka yawan sunayen da aka bai wa Allah a cikin Nassosi, da kuma sunayen da aka bai wa zaɓaɓɓun wakilansa. Yana zaɓan wakilan mugunta da na alheri.
He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.
Ya kuma yi amfani da sauye-sauyen zamanai na mutanensa zaɓaɓɓu na alkawari domin ya ƙara bayyana fahimtar halinsa a hankali a tsawon tarihi. Saboda haka, tarihin sauye-sauyen zamanai na alkawari ma, ta hanyoyi dabam-dabam, yana magana game da ƙarin bayyanuwar gaskiyar halinsa da yanayinsa.
If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.
Idan muka kusanci sura ta farko ta Ru’ya ta Yohanna a matsayin gabatarwa da kuma mabuɗi ga surorin da suka biyo baya, za mu tarar da wasu gaskiya a cikin surar farko waɗanda suke tasiri ga sauran littafin. Ɗaya daga cikin waɗannan gaskiyoyi ya shafi ko wanene Yesu Almasihu, ba kawai cewa Shi ne Alfa da Omega ba. Idan an gabatar da wata gaskiya a sura ta farko ta Ru’ya ta Yohanna, to, hakika gaskiya ce ta yanzu mai gwadawa ga tsara ta ƙarshe, wato tsara ta ƙarshe ita ce “zaɓaɓɓiyar tsara” da Bitrus ya bayyana.
One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.
Ɗaya daga cikin siffofin halin Kristi da muke bincikawa shi ne Kristi yana bayyana farkon abu daga ƙarshensa. Lokacin da Kristi ya tabbatar da alkawarin tare da mutane da yawa na mako guda yana wakiltar sauyin zamani na alkawari daga Isra’ila ta zahiri zuwa Isra’ila ta ruhaniya. Sauye-sauyen zamani da aka bayyana a cikin Nassosi, waɗanda dukansu suke magana game da ƙaruwa cikin sani game da halin Kristi da ainihinsa, su ne Abram, Ishaku, Yakubu, Yusufu, Musa, Kristi, William Miller da dubu ɗari da arba’in da huɗu. Akwai kuma wani layi na sauye-sauyen zamani da aka shimfiɗa a kan wannan layin wanda yake bayyana zamani bakwai na ikkilisiyar Allah da ake wakilta ta wurin ikkilisiyoyi bakwai na Ru’ya ta Yohanna biyu da uku, amma ba za mu taɓo waɗannan ba tukuna. Akwai sauyin zamani tare da Adamu da Hauwa’u, wanda ake wakilta da abin da ya kasance kafin fāɗuwarsu da bayan fāɗuwarsu, kuma ba shakka akwai sauyin zamani daga kafin rigyawa zuwa bayan rigyawa a zamanin Nuhu. Dukkan waɗannan layuka suna ba da gudummawa ga hasken da muke hulɗa da shi, amma yanzu muna mai da hankali ne a kan zaɓaɓɓun mutane.
When Christ began His ministry at the beginning of the covenant week He was baptized.
Sa’ad da Almasihu ya fara hidimarsa a farkon makon alkawari, an yi masa baftisma.
And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.
Da aka yi wa Yesu baftisma kuwa, nan da nan ya fito daga cikin ruwan; sai ga shi, sama ta buɗe a gare shi, ya kuma ga Ruhun Allah yana saukowa kamar kurciya, yana sauka a kansa; sai ga wata murya daga sama tana cewa, Wannan shi ne belovedana ƙaunataccen Ɗana, wanda nake jin daɗinsa ƙwarai. Matiyu 3:16, 17.
The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.
Kalmomin Allah na farko-farko, sa’ad da Yesu ya fito daga cikin ruwa, ta haka ne kuma aka fara makon alkawari, su ne shelar da Uba ya yi cewa Yesu Ɗan Allah ne. Idan mun fahimci “dokar ambato na farko,” wannan gaskiya tana da iko ƙwarai. Idan ba mu fahimce ta ba, ba haka sosai ba.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.
A farkon halitta Allah ya halicci sammai da ƙasa. Kuma ƙasa ba ta da siffa, babu kome a cikinta; duhu kuwa yana bisa fuskar zurfin ruwa. Ruhun Allah kuma yana shawagi bisa fuskar ruwaye. Farawa 1:1, 2.
As in Genesis, the anointing ceremony has three persons of the godhead identified.
Kamar yadda yake a cikin Farawa, bikin shafewar yana da mutane uku na Allahntaka da aka bayyana.
The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.
Gaskiyar cewa Yesu Ɗan Allah ne, Ɗan Dawuda kuma Ɗan Mutum ne ta riƙa tayar wa marubuta da Farisiyawa hankali a kai a kai cikin shekaru uku da rabi na gaba. Yesu, ta fuskar annabci, ya sauya daga Yesu zuwa Yesu Almasihu a lokacin baftismarsa. Sa’ad da aka yi wa Yesu baftisma, sai ya zama “Almasihu,” wanda ma’anarsa ita ce “shafaffe,” kuma shi ne kalmar “Messiah” a cikin Ibrananci. Kuma ba shakka, Ibraniyawa sun kasance suna sa ran Almasihu, kuma sun san cewa shi zai zama Ɗan Dawuda. Sa’ad da aka “shafe” shi domin ya fara shekaru uku da rabi mafi tsarki a tarihin duniya, ya ga Ruhu Mai Tsarki yana saukowa kuma ya ji Ubansa yana magana.
It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.
Wannan biki ne na shafewa mai zurfi ƙwarai, inda saƙon da aka shelanta game da Shi da aikinsa shi ne cewa, “Shi Ɗan Allah ne.” Abin da ya fi firgita Yahudawa kuwa, ba kawai cewa Shi Ɗan Allah ne ba ne, amma cewa ya yi iƙirari, a matsayinsa na Ɗan Allah—cewa Shi da gaske Allah ne. Yahudawa ba su iya jure abin da suka fahimta a matsayin irin wannan iƙirari na saɓo ba! Rikicin Yahudawa shi ne rikicin Ibrahim—gama Ibrahim shi ne uban Yahudawa, uban alkawari, kuma alamar bangaskiyar da ake bukata domin a tsaya ga sharuɗɗan alkawarin.
Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.
Misalin Ibrahim game da bangaskiyar da ake bukata domin shiga cikin dangantakar alkawari da Allah yana bukatar a gwada bangaskiyarka. Gwajin Ibrahim, wanda zai tabbatar ko bangaskiyarsa ta gaskiya ce ko kuwa zato ne kawai, ya ta’allaka ne a kan nuna ko zai bi maganar Allah—ko da kuwa ta bayyana kamar tana saba wa maganar Allah ta baya. Ibrahim ya san cewa hadayar ɗan Adam kisa ce, kuma cewa tana wakiltar ayyukan bautar gumaka na mutanen masu bautar gumaka da yake zaune a cikinsu a wancan lokaci. Marubuta da Farisiyawa sun sani tun daga farkon tarihin alkawarinsu cewa Allah guda ɗaya ne kaɗai, kuma sun kuma san cewa Yesu yana iƙirarin zama Allah na biyu. Ana gwada su ne da gwaji na ƙarshe.
Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.
Ka ji, ya Isra’ila: Ubangiji Allahnmu Ubangiji ɗaya ne. Maimaitawar Shari’a 6:4.
In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?
A cikin tarihin da Musa ya rubuta ayar da ta gabata, Allah ya riga ya gaya wa Musa cewa daga wannan lokaci za a san Shi da suna Jehobah. Ba zai ƙara kasancewa kawai Ubangiji Allah Maɗaukaki ba, amma daga wannan lokaci zuwa gaba za a san Shi da suna Jehobah. A daidai wannan tarihin da yake ƙara faɗaɗa fahimtar halinsa kamar yadda sunayensa suke wakilta, yana kuma tsananta sanar da Isra’ila ta dā cewa Allah Allah ɗaya ne. To, me ya kamata Yahudawan zamanin Almasihu su yi tunani?
Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.
Daga baya a cikin hidimarsa, sa’ad da ta kai kololuwa a Shigarsa ta Nasara zuwa Urushalima, Yahudawa suka sāke yin mamaki ƙwarai da gaske cewa Yesu yana barin yara su rera yabonsa.
And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.
Sai taron jama'a waɗanda suke gaba, da waɗanda suke biye, suka yi ta ihu, suna cewa, Hosanna ga ɗan Dawuda: Mai albarka ne wanda yake zuwa cikin sunan Ubangiji; Hosanna a can mafi ɗaukaka. Matiyu 21:9.
The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.
Kalman waƙar da ta sa Farisiyawa suka haukace ita ce ɓangaren da ya bayyana Yesu a matsayin Ɗan Dawuda, kuma ya kuma bayyana cewa Ɗan Dawuda shi ne sunan Ubangiji. A farkon hidimarsa, da kuma a lokacin shigarsa ta nasara, kuma ba shakka a kan gicciye, jayayyar ta haɗa da tashin hankali game da sunan Yesu.
Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.
Sai manyan firistocin Yahudawa suka ce wa Bilatus, “Kada ka rubuta, Sarkin Yahudawa; amma cewa ya ce, Ni ne Sarkin Yahudawa.” Yohanna 19:21.
Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.
Hakika, da a ce Bilatus ya canja rubutun ya ce, “Ni ne, Sarkin Yahudawa,” da hakan zai kasance a ainihinsa daidai, gama “Ni ne” shi ne sunan da Yesu ya yi ta bayyana kansa da shi sau da yawa. Hakika, aiwatar da irin wannan gurɓatacciyar dabarar domin a canja Maganar Allah, musamman ma sa’ad da labarin gicciye ne, abu ne da mutane ba za su taɓa yi ba, ko? Yesu shi ne “Sarkin Yahudawa,” amma shi ma “Ni ne” ne, saboda haka furucin “Ni ne, Sarkin Yahudawa” daidai ne ta wata fuska, amma wannan ba shi ne manufar ba.
From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?
Tun daga farko, har cikin tsaka-tsaki, har zuwa ƙarshe na shekaru uku da rabi, sunansa ya kasance abin tayar da hankali. Akwai abubuwa da yawa da ya kamata a fahimta game da jerin sunayen alkawari, amma a nan ina so in nuna cewa an yi girgiza a ƙarshen Isra’ila ta dā, cikin ikkilisiyar Yahudawa, wadda take da alaƙa da sunan Almasihu. A matsayin Ɗan Dawuda, Yana da shaidun da suka tabbatar da cewa Shi ne Almasihu; a matsayin Ɗan Allah, (a ma’anar cewa Shi ma Allah ne), kuma a matsayin Ɗan Mutum, Yesu ya gabatar da babban gwaji ga zaɓaɓɓen jama’a. Ta yaya wannan mutum zai yi iƙirarin kasancewa Allah, kuma a lokaci guda Ɗan Allah, alhali Musa tun farkon tarihin alkawarinsu ya yi ƙayyadadden bayani ƙwarai cewa Allah ɗaya ne?
Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.
Amma wannan ne manufar Almasihu ta yin tafiya a tsakanin mutane. Allah yana cikinsa yana sulhunta mutane zuwa ga Kansa, kuma yana yin haka ne ta wurin barin mutane su ga Yesu, wanda a sarari kuma kai tsaye ya koyar cewa idan kun gan Shi—kun ga Uban. Wannan tarihin yana wakiltar ƙarshen Isra’ila ta zahiri a matsayin zaɓaɓɓun mutanen Allah, kuma a farkon lamarin akwai gardama da aka nuna ƙwarai game da ko wane ne Allah da kuma mene ne Shi.
And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.
Sai Fir’auna ya ce, Wane ne Ubangiji, da zan yi biyayya ga muryarsa in bar Isra’ila ta tafi? Ban san Ubangiji ba, kuma ba zan bar Isra’ila ta tafi ba. Fitowa 5:2.
Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.
Fir’auna yana bayyana ba kawai alamar tawaye na marasa bangaskiya ga sanin Allah ba, amma kuma yana bayyana fahimtar Masarawa game da Allah na Ibrahim. Kuma sau da yawa Ubangiji ya faɗa cewa ayyukansa masu banmamaki a Masar sun kasance ne domin su ba ’yan Adam damar su san ko wanene Shi. Tarihin farkon Isra’ila ta zahiri a matsayin zaɓaɓɓun mutanen Allah yana misalta ƙarshen.
In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!
A cikin dukkanin tarihohin nan biyu akwai rashin fahimta game da ko wane ne Allah da kuma abin da yake, wanda yake da alaƙa da sunayensa dabam-dabam; amma abin da ya fi muhimmanci ga la’akarinmu shi ne, tarihin Almasihu a ƙarshen Isra’ila a matsayin zaɓaɓɓen jama’a yana nuna cewa babban dalili na sa Yahudawa suka yi tuntuɓe wajen karɓar Almasihunsu shi ne, domin sun san cewa Maganar Allah a farkon tarihin alkawarinsu ta bayyana cewa Shi Allah ɗaya ne. Ina babban rikici!
And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.
Bayan wannan kuma, ba su ƙara yin ƙarfin hali su yi masa wata tambaya ko kaɗan ba. Sai ya ce musu, Yaya suke cewa Almasihu ɗan Dawuda ne? Gama Dawuda da kansa ya ce a cikin littafin Zabura, Ubangiji ya ce wa Ubangijina, Ka zauna a hannun damana, Har sai na mai da maƙiyanka matashin sawunka. To, da yake Dawuda yana kiransa Ubangiji, yaya kuma zai zama ɗansa? Luka 20:40–44.
This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.
Wannan shi ne lokacin ƙarshe na tambayoyi da amsoshi ga Yahudawa, gama bayan wannan mu’amala, “ba su ƙara yin ƙarfin hali su tambaye Shi wata tambaya ko ɗaya ba.” A yanzu ne Ya amsa tambaya ta ƙarshe ta hidimarsa ga gidan da ya ɓace (kuma a cikin ruwayar annabci kullum akwai wani gida da ya ɓace), sa’an nan kuma Ya tayar da batun sunansa a matsayin “Ɗan Dawuda,” sabili da haka a matsayin Almasihu. A tsawon shekaru uku da rabi, muhawarar ta ƙunshi sunayensa daban-daban, waɗanda suke wakiltar halinsa da ainihinsa. An kawo batun sunansa tun da farko, a baftismarsa, sa’an nan kuma a mu’amalarsa ta ƙarshe da gidan da ya ɓace a lokacin shigar nasara da kuma a kan gicciye, tare da wasu wurare dabam a cikin Linjiloli.
“The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.
“Farisiyawa sun taru kusa da Yesu sa’ad da yake amsa tambayar marubucin Attaura. Sa’an nan ya juya ya yi musu wata tambaya cewa: ‘Me kuke tunani game da Almasihu? Ɗan wa ne shi?’ An yi wannan tambaya ne domin a gwada bangaskiyarsu game da Almasihu,—a nuna ko suna ɗaukarsa mutum ne kawai ko kuwa Ɗan Allah ne. Sai wata amsa ta muryoyi da yawa ta ce, ‘Ɗan Dawuda.’ Wannan shi ne laƙabin da annabci ya ba Almasihu. Sa’ad da Yesu ya bayyana allahntakarsa ta wurin manyan mu’ujizansa, sa’ad da ya warkar da marasa lafiya kuma ya ta da matattu, mutane suka rika tambayar juna, ‘Ashe, wannan ba Ɗan Dawuda ba ne?’ Matar Surofenikiya, makaho Bartimawus, da mutane da yawa kuma sun yi kuka gare shi domin taimako, suna cewa, ‘Ka ji tausayina, ya Ubangiji, Kai Ɗan Dawuda.’ Matiyu 15:22. Yayin da yake hawan shiga Urushalima an gaishe shi da wannan murna ta sowa, ‘Hosanna ga Ɗan Dawuda: Mai albarka ne Shi wanda yake zuwa cikin sunan Ubangiji.’ Matiyu 21:9. Kuma ƙananan yara a cikin haikali a wannan rana suka maimaita wannan furuci na farin ciki. Amma da yawa daga cikin waɗanda suka kira Yesu Ɗan Dawuda ba su gane allahntakarsa ba. Ba su fahimta ba cewa Ɗan Dawuda kuma Ɗan Allah ne.”
“In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.
“Amsa ga wannan magana cewa Almasihu ɗan Dawuda ne, Yesu ya ce, ‘To, yaya Dawuda cikin Ruhu [Ruhun Wahayi daga wurin Allah] yake kiransa Ubangiji, yana cewa, Ubangiji ya ce wa Ubangijina, Ka zauna a hannun damana, sai na sa maƙiyanka su zama matashin ƙafafunka? To, in Dawuda yana kiransa Ubangiji, yaya yake zama ɗansa? Kuma ba wani mutum da ya iya ba shi amsa ko da kalma ɗaya; haka kuma, tun daga wannan rana, ba wanda ya ƙara yin ƙarfin hali ya yi masa wata tambaya.’” The Desire of Ages, 609.
His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.
Shafewarsa a matsayin Almasihu da mu’amalarsa ta ƙarshe da waɗanda ya zo domin ya cece su, duk sun ta’allaka ne ga allahntakarsa, da alamar annabci da ke cikin sunayensa, kuma ba shakka ga ƙa’idar ambato na farko. Yesu ya ƙare aikinsa na kai tsaye ga Yahudawa ta wurin amfani da tarihin Dawuda na zahiri don koyarwa game da Dawuda na ruhaniya. Me ya sa Dawuda zai yi magana game da lokacin da Ubangiji ya ce wa Ubangiji ya zauna a kan kursiyin mulki tare da Shi? Domin sarki Dawuda a farkon al’amari yana wakiltar Sarki Dawuda na ruhaniya a ƙarshen al’amari. Hanya kaɗai ta fahimtar magana ta ƙarshe da Yesu ya yi ga gidan da ya ɓace yadda ya kamata ita ce mutum ya iya amfani da ƙa’idar ambato na farko, abin da ba zai yiwu ba idan ba ka san ƙa’idar ba.
His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…
Maganarsa ta ƙarshe zuwa ga gidan da ya ɓace ta bukaci a fahimci ƙa’idar ambato na farko domin a fahimce ta. Yesu ya yi amfani da Dawuda da ɗan Dawuda domin ya gabatar wa gidan da ya ɓace gaskiya a cikin maganarsa ta ƙarshe. Ai, bayan duka, su ne gidan Dawuda. Saboda haka Yesu ya ɗauki uban (Dawuda) ya juya shi zuwa ga (Ɗan Dawuda), haka kuma ya ɗauki ɗan (Dawuda) ya juya shi zuwa ga ubansa (Dawuda). Ya juya Uba zuwa ga yaro, kamar yadda aka annabta saƙon Iliya zai yi a cikin “kwanaki na ƙarshe.” Wannan ce maganarsa ta ƙarshe ga tsohuwar Isra’ila ta zahiri, kuma saƙon Iliya ne, gama an gina shi bisa ga ƙa’idar ambato na farko. Saboda haka, ƙa’idar ambato na farko ita ma tana tabbatar da saƙon Yesu a matsayin saƙon Iliya bisa ga wannan ƙa’ida kanta. Ƙa’idar ambato na farko tana buƙatar cewa idan saƙon Iliya na Yahaya Mai Baftisma shi ne na farko cikin saƙon gargaɗi na ƙarshe zuwa ga gidan Isra’ila da ya ɓace, to, saƙon ƙarshe da aka ba su zai kuma zama saƙon Iliya. Kuma haka ne...
All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.
Da an faɗi dukan wannan, yanzu zan ciro wani muhimmin batu daga cikinsa duka wanda ya ginu bisa ga ƙa’idar ambato na farko—Alfa da Omega. Akwai gardama game da fahimtar ko wanene da kuma menene Allah a farkon Isra’ila ta dā, wadda ta kasance abin misali na wannan gardamar a ƙarshen Isra’ila ta dā. A ƙarshen Isra’ila ta dā, aikin Almasihu ya haɗa da koyar da ɓatacciyar gidan Isra’ila ko wanene da kuma menene Allah. A cikin tarihin ƙarshen, an sami tsayayya da Almasihu wadda aka gina a bisa wata gaskiya ta asali da aka kafa tun a farkon. Isra’ila ta ruhaniya ta zamani za ta mallaki irin waɗannan halaye na annabci a cikin tarihinta.
At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.
A farkon Adventism, masana tarihi suna sanar da mu cewa Millerites sun ƙunshi, a mafi yawan su, daga cikin ƙungiyoyin Kirista biyu; Methodist da Christian Connection. Muhimman bangaskiyar Methodism sun ginu ne a kan rayuwa irin ta Kirista mai kyau. Suna da “hanyar.” Muhimmin bangaskiyar Christian Connection za a iya taƙaita shi da cewa adawa ce ga koyarwar Katolika game da trinity.
As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?
Gwargwadon yadda bincikena ya kai, kusan dukkan jagorancin Millerites sun riƙe wannan koyarwar ta Christian Connection. Akwai rassa da yawa na Seventh-day Adventist Reform Movement (SDARM) waɗanda har yanzu suke manne da, kuma suke yaɗa, asalin fahimtar Millerites game da “ƙin yarda da Triniti.” Wata matsala mai wuya (kuma tushen jayayya na yanzu) ga waɗanda suke riƙe da fahimtar magabata ita ce, kuma kullum za ta kasance, yadda za su mayar da martani ga ayoyi masu yawa kuma iri-iri inda Sister White ta fito fili ta yi hamayya da matsayin koyarwa da suke riƙe da shi kuma suke yaɗawa?
“I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’
An umarce ni in faɗa cewa, ba za a amince da ra’ayoyin waɗanda suke neman ƙwararrun tunanin kimiyya ba. Ana yin irin waɗannan siffofi kamar haka: ‘Uba kamar haske ne marar ganuwa: Ɗa kamar haske ne da ya bayyana cikin siffa; Ruhu kuma shi ne hasken da aka zubo ko’ina.’ ‘Uba kamar raɓa ne, tururi marar ganuwa; Ɗa kamar raɓa ne da aka tattara cikin kyakkyawar siffa; Ruhu kuma kamar raɓa ne da ya sauko zuwa mazaunin rai.’ Wani irin siffantawa kuma shi ne: ‘Uba kamar tururi ne marar ganuwa; Ɗa kamar gajimare ne mai duhu; Ruhu kuma ruwan sama ne da ya sauko yana aiki cikin ikon wartsakewa.’
“All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.
“Duk waɗannan misalai na ruhi ba kome ba ne face wofi. Su ajizai ne, marasa gaskiya. Suna raunana kuma suna ƙasƙantar da Maɗaukakin Ɗaukaka wadda babu wani kamanni na duniya da za a iya kwatanta ta da ita. Ba za a iya kwatanta Allah da abubuwan da hannayensa suka halitta ba. Waɗannan abubuwa ne kawai na duniya, suna shan wahala a ƙarƙashin la’anar Allah saboda zunuban mutum. Ba za a iya bayyana Uba ta wurin abubuwan duniya ba. Uba shi ne dukan cikawar Allahntaka a zahiri, kuma ba a iya ganinsa da idon mai mutuwa.”
“The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“Ɗan shi ne dukan cikar Allahntaka da aka bayyana. Maganar Allah ta bayyana Shi a matsayin ‘ainihin siffar zatinsa.’ ‘Gama Allah ya ƙaunaci duniya har ya ba da makaɗaicin Ɗansa, domin duk wanda ya gaskata gare Shi kada ya hallaka, sai dai ya sami rai madawwami.’ A nan an nuna mutuntakar Uban.”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.
“Mai Ta’aziyya wanda Kristi ya yi alkawarin aikowa bayan ya hau zuwa sama, shi ne Ruhu cikin dukan cikar Allahntaka, yana bayyana ikon alherin Allah ga dukan waɗanda suka karɓa kuma suka gaskata da Kristi a matsayin Mai Ceto na kansu. Akwai rayayyun mutane uku na rukunin samaniya; cikin sunan waɗannan manyan iko uku—Uba, Ɗa, da Ruhu Mai Tsarki—ake yi wa waɗanda suka karɓi Kristi ta wurin bangaskiya mai rai baftisma, kuma waɗannan ikoki za su yi aiki tare da biyayyun talakawan sama cikin ƙoƙarinsu na rayuwa sabuwar rayuwa cikin Kristi.” Special Testimonies, Series B, number 7, 62, 63.
The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.
Wannan nassin ya bayyana “ra’ayoyin waɗanda” suke bayyana Uba, Ɗa, da Ruhu da “abubuwan duniya.” Sai kuma ta ce, “Ba za a iya bayyana Uba ta wurin abubuwan duniya ba.” Ku lura da maki biyu da ta gabatar, ko da yake ɗaya daga cikinsu na iya zama kamar saɓani. Tana nuna wani bayanin ƙarya game da Allahntaka wanda, a taƙaice, yake ayyana alloli uku. Wannan bayanin ƙarya ne game da Allahntaka, amma ba ta yi wani tsokaci ba game da gaskiyar cewa wannan ma’anar ƙaryar ta Allahntaka kuskure ce kuma domin tana da adadin allolin da ba daidai ba a cikin Allahntakar.
Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.
Har ila yau, ku lura cewa ta ce ba za a iya amfani da abubuwan duniya wajen bayyana Uba ba. A cikin wannan magana guda ɗaya ma, ita da kanta tana amfani da abubuwan duniya. Mutane ne suke da ’ya’ya da uwaye da ubanni da gogganni da ’yan’uwa na jini. Kuma Yesu ya gaya mana cewa ba za a ƙara yin aure a sama ba, a cikin sabuwar ƙasar da aka sabunta; gama za mu zama kamar mala’iku. Babu mala’iku maza da mata. Kalamomin da ’yan Adam suke amfani da su wajen ayyana dangantakarsu da juna, Allah ya yi amfani da su domin ya koyar da mu game da halinsa da siffofinsa; amma ko waɗannan “abubuwan duniya” da wahayi ya yi amfani da su wajen koyar da mutane game da hali da siffofin Allah, ajizai ne.
We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.
An sanar da mu cewa, “Akwai mutane uku masu rai na ƙungiyar samaniya ta uku” … “Uba, Ɗa, da Ruhu Mai Tsarki.” Abin ƙyama ne a jingina tunanin masu hulɗa da ruhohi na duniya ga waɗannan mutane ukun, amma ba abin ƙyama ba ne a jingina “sunan waɗannan manyan iko uku” ga ma’anar Allahntaka ta Littafi Mai Tsarki.
The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.
Annabiyar ta ce “sunan” manyan iko uku da suka ƙunshi Allahntaka shi ne Uba, da Ɗa, da Ruhu Mai Tsarki. Kamar yadda yake da kowace gaskiyar Littafi Mai Tsarki, sa’ad da aka tara ta layi bisa layi, cikakkiyar shaida dole ne ta ƙunshi kowace alamar hanya da aka bayyana. Dole ne a haɗa shaidun annabawa. Daniyel ya ba Kristi suna Palmoni (a cikin wasu sunaye ma, amma wannan misali ne kawai). Yohanna ya kira Shi Alfa da Omega, Musa kuma ya kira Shi Jehobah. Bisa ga Ellen White, sunansa shi ne Uba, da Ɗa, da Ruhu Mai Tsarki.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Shaiɗan yana... ta dagewa yana tursasa abin ƙarya ya shiga—domin ya kau da mutane daga gaskiya. Yaudara ta ƙarshe-ƙarshe ta Shaiɗan za ta kasance ta mai da shaidar Ruhun Allah a banza. ‘Inda wahayi babu, jama’a sukan lalace’ (Karin Magana 29:18). Shaiɗan zai yi aiki da dabara, ta hanyoyi dabam-dabam kuma ta wurin ma’aikata iri-iri, domin ya girgiza amincewar ragowar mutanen Allah ga shaidar gaskiya.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Za a hura wani ƙiyayya a kan Shaidun da yake na shaidan. Ayyukan Shaiɗan za su kasance domin su girgiza bangaskiyar ikkilisiyoyi gare su, saboda wannan dalili: Shaiɗan ba zai sami hanya mai sarai haka ba ta shigar da ruɗunsa da ɗaure rayuka cikin yaudarorinsa ba, idan an kula da gargaɗe-gargaɗe da tsawatawa da shawarwarin Ruhun Allah.” Selected Messages, littafi na 1, 48.
A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.
Gaɓa ɗaya ta gefe cikin sauri daga wannan nassi. An kori Yohanna zuwa Patmos domin Kalmar Allah da kuma shaidar Yesu. Akwai ƙungiyoyi biyu da saƙon mala’ika na uku yake nufa gare su: waɗanda suke a waje da Adventism da kuma waɗanda suke a cikin Adventism. Yohanna yana wakiltar wani Adventist wanda ba kawai duniya take tsananta masa ba saboda biyayyarsa ga Littafi Mai Tsarki, amma ana kuma tsananta masa saboda biyayyarsa ga rubuce-rubucen Ruhun Annabci. Tsanantawar da ake yi wa Ruhun Annabci tana fitowa ne daga ciki, ba daga waje ba.
At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.
A farkon tsohuwar Isra’ila, bayan shekara ɗari huɗu a Masar, waɗanda za su zama zaɓaɓɓun mutanen alkawari ba su ƙara kiyaye Asabar ba. Ba su san halayya ko ɗabi’ar Almasihu ba. Sun riƙe kuskuren fahimta game da Allah waɗanda suka cusa a zuciyarsu yayin da suke cikin bautar talala. Annobai goma; kuɓutarwar Tekun Maliya; mana daga sama; Wuri Mai Tsarki da dukan kayayyakin cikinsa; ibadoji masu tsarki; farfajiyar waje, Wuri Mai Tsarki da Wuri Mafi Tsarki; dokar Allah; Dutsen nan da ya bi su; ruwan da ya fito daga Dutsen nan da ya bi su har ma da macijin da aka ɗora a kan sanda—duk an nufa ne domin a ƙara sanin Allah a cikin zaɓaɓɓun mutanensa. Wannan ilimi ne mai ci gaba. Wannan ilimi mai ci gaba ya ci gaba har zuwa lokacin da marubuta “ba su ƙara kuskura su yi masa wata tambaya ba,” sa’an nan kuma Ya bayyana ainihin batu na ƙarshe da za su yi tattaunawa a fili a kansa tare da Shi, kuma yana da alaƙa da sunan Dawuda da kuma ko wane ne Almasihu da abin da yake.
At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.
A farkon Isra’ila ta ruhaniya ta zamani, bayan shekaru 1260 a Babila ta ruhaniya, waɗanda za su zama zaɓaɓɓun mutanen alkawari ba su ƙara kiyaye Asabar ba. Ba su san halayya ko yanayin Kristi ba. Sun riƙe kuskuren fahimta game da Allah waɗanda suka dasa a zuciyarsu yayin zaman bauta. Tarihin Adventism, tare da dukan alamominsa na hanya, riddojinsa, sasantawarsa da gwagwarmayarsa ta cikin gida, ya kai wani matsayi a cikin shekarun 1880 sa’ad da aka buga The Desire of Ages. A cikin wannan littafi, a shafi na 671, an adana fahimta game da Allahntaka wadda ta bunƙasa sosai fiye da fahimtar da ta fito daga ƙarni na goma sha takwas.
Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).
Isra’ila ta dā ta yi wata gardama a ƙarshenta wadda ta samo asali ne daga taƙaitacciyar fahimta game da Allahntaka, wadda kuma ta ginu ne a kan fahimta daga tarihin farkonsu. Shaidar Yesu ta ce, ko Uba, ko Ɗa, ko Ruhu Mai Tsarki, dukkansu “cikar Allahntaka a jiki” ne (Kolossiyawa 2:9). Shaidar Littafi Mai Tsarki ta ce, “Ka ji, ya Isra’ila: Ubangiji Allahnmu Ubangiji ɗaya ne” (Kubawar Shari’a 6:4).
Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.
Isra’ila ta zamani tana riƙe da ra’ayoyi iri-iri game da Allahntaka, kuma ɗaya kaɗai ne daidai. A ƙarshen Isra’ila ta zamani Allah zai kammala aikin bayyana halinsa ta fuskar yin haka yayin da lokacin jarrabawa yake saura. Wannan shi ne abin da Ya yi wa Yahudawa, kuma ba Ya taɓa canzawa. Tabbatacce ne cewa za mu ci gaba da girma cikin fahimtarmu game da yanayi da halin Allah cikin dukan madawwamiya, amma akwai jerin annabci mai niyya na gaskiya da ke nuna ƙoƙarin Allah na koyar da mutanensa game da kansa, kuma wannan tarihi ɓangare ne na koyarwar da Yake neman koyarwa yanzu, kuma bayanin da ake samu cikin maganar annabci game da wannan tsarin koyarwa yana nuna wani ƙarshen tattaunawar da ya yi daidai da rufe lokacin jarrabawa.
“Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.
“Kristi shi ne Ɗan Allah wanda ya wanzu tun kafin komai, kuma mai wanzuwa da kansa ne…. Da yake magana game da wanzuwarsa tun kafin kome, Kristi yana mayar da tunani baya ta cikin zamanai marasa iyaka. Yana tabbatar mana cewa ba a taɓa kasancewa da wani lokaci da bai kasance cikin kusantar zumunci da Allah madawwami ba. Shi wanda muryarsa Yahudawa a wancan lokacin suke saurara, ya kasance tare da Allah kamar wanda aka raina tare da Shi.” Signs of the Times, August 29, 1900.
“He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.
“Ya kasance daidai da Allah, marar iyaka kuma mai iko duka…. Shi ne Ɗan nan na har abada, mai wanzuwa da kansa.”
“While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.
“Yayin da Maganar Allah take magana game da mutuntakar Almasihu sa’ad da yake a kan wannan duniya, tana kuma yin magana a fili ƙwarai game da wanzuwarsa tun kafin zuwansa duniya. Maganar ta wanzu a matsayin halitta ta allahntaka, har ma a matsayin madawwamiyar Ɗan Allah, cikin haɗin kai da ɗayantaka tare da Ubansa. Tun fil-azal shi ne Mai-tsakaita alkawari, wanda a cikinsa dukan al’umman duniya, Yahudawa da Al’ummai, idan sun karɓe Shi, za su sami albarka. ‘Kalma tana tare da Allah, Kalmar kuma Allah ce.’ Kafin a halicci mutane ko mala’iku, Kalmar tana tare da Allah, kuma Allah ce.” Review and Herald, 5 ga Afrilu, 1906.
In the passage she quotes from John’s very first words.
A cikin wannan sakin layi, ta yi ƙauli daga ainihin kalmomin farko na Yahaya.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.
Tun fil’azal akwai Kalma, Kalman nan kuwa tana tare da Allah, Kalman nan kuma Allah ne. Ita ce tun fil’azal take tare da Allah. Dukan abubuwa ta wurinsa aka yi su; ba tare da shi kuwa ba, babu wani abu da aka yi da aka yi. Yohanna 1:1–3.
In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.
A farkon akwai aƙalla alloli biyu, gama Yohanna ya faɗa ne kawai cewa, “Kalman Allah kuwa Allah ne, yana kuma tare da Allah.” A aya ta farko ta Farawa kalmar Ibrananci “Elohim” an fassara ta da Allah. Sau da yawa a cikin Kalmar Allah ana sa “Elohim” cikin tsarin nahawu domin a nuna Allah guda ɗaya, amma duk da haka jam’i ce. Yohanna ya kawar da yiwuwar a ɗauki “Elohim” a cikin ayar a matsayin Allah guda ɗaya ta wurin shaidarsa ta biyu game da batun. Shaidarsa ta kafa aƙalla alloli biyu.
More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.
Abin da ya fi damun masu adawa da Triniti waɗanda ke da’awar suna riƙe da Ruhun Annabci shi ne cewa a farkon “Ruhun Allah yana shawagi bisa fuskar ruwaye.” Shin “Ruhun” da ya yi shawagi bisa kan ruwaye Uba ne ko Ɗa, ko kuwa shi ne mutum na uku na ukun samaniya kamar yadda Sister White ta ambace Shi? Ayoyi uku na farkon Yohanna a Linjilarsa suna biye da waɗannan kalmomi.
In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.
A cikinsa rai yake; kuma ran nan shi ne hasken mutane. Haske kuma yana haskakawa cikin duhu; amma duhun bai fahimce shi ba. Yohanna 1:4, 5.
The reference to light and dark is in complete agreement with the beginning of Genesis which says.
Maganar haske da duhu tana cikin cikakkiyar daidaito da farkon Farawa wanda ya ce.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.
Sai Allah ya ce, Bari haske ya kasance: sai kuwa haske ya kasance. Allah kuma ya ga hasken, cewa yana da kyau: Allah kuwa ya raba hasken da duhu. Farawa 1:3, 4.
We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”
Ba da daɗewa ba za mu komo ga waɗannan nassoshi biyu masu daidaito game da hasken nan wanda shi ne batun a cikin labarin halitta da ya biyo bayan gabatarwar Allahntaka. A farkon abu, gaskiya ta farko da aka yi magana a kanta ita ce tsari ko kuma yanayin Allahntaka. Amma nassin bai tsaya ba sai zuwa sura ta biyu aya ta uku, inda muke ganin kalmomi uku na ƙarshe a cikin halitta sun fara da haruffan Ibrananci uku waɗanda tare suke ƙirƙirar kalmar da ake fassara da “gaskiya.”
The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.
Farkon bayanin halitta yana gabatar da Allahntaka, sa’an nan ya bayyana ikon halittawa na maganarsa, sannan ya ƙare wannan sashe da sa hannun allahntaka mai wakiltar gaskiya, saƙon mala’ika na uku, da sunan Allah kamar yadda Alfa da Omega suke wakilta.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.
A rana ta bakwai kuwa Allah ya gama aikinsa da ya yi; sai ya huta a rana ta bakwai daga dukan aikinsa da ya yi. Allah kuwa ya albarkaci rana ta bakwai, ya kuma tsarkake ta; domin a cikinta ne ya huta daga dukan aikinsa wanda Allah ya halitta ya kuma yi. Farawa 2:2, 3.
The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.
Ƙarshen farkon gaskiyoyin da aka koyar a cikin Maganar Allah shi ne kololuwar wannan sashe. Yana ƙarewa da kalmomi uku, “Allah,” “ya halitta” da “ya yi,” ta haka yana jaddada farkon sashen, amma kamar yadda yake da muhimmanci haka nan yana kuma jaddada Asabar ta rana ta bakwai. Asabar kuwa, ba shakka, alamar halitta ce kuma ita ce alama a tsakanin Allah da zaɓaɓɓun mutanensa. “Gaskiya” an wakilta ta cikin haruffa uku da suka fara kowace daga cikin waɗannan kalmomi uku na ƙarshe game da halitta. Shaidar tana jaddada yadda gaskiyar Asabar take da girma da muhimmanci ƙwarai, amma abin da yake da zurfi haka nan shi ne cewa waɗannan haruffa uku kuma suna wakiltar matakai uku na saƙonnin mala’ika na farko, na biyu, da na uku. Saboda haka, a cikin sashe na farko ƙwarai na Littafi Mai Tsarki, Asabar a matsayin alamar ikon halittar Allah an kuma bayyana ta a matsayin batun gwaji a ƙarshen zamani. Littafi na ƙarshe a cikin Littafi Mai Tsarki yana ba da shaida ta uku domin ta raka shaidar Yohanna a cikin bishararsa.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Yahaya zuwa ga ikilisiyoyi bakwai waɗanda suke a Asiya: Alheri ya tabbata a gare ku, da salama, daga wanda yake, kuma wanda ya kasance, kuma wanda zai zo; kuma daga Ruhohi bakwai waɗanda suke a gaban kursiyinsa; kuma daga Yesu Almasihu, wanda shi ne mashaidi mai aminci, ɗan fari daga matattu, kuma shugaban sarakunan duniya. Ga wanda ya ƙaunace mu, ya kuma wanke mu daga zunubanmu cikin jininsa na kansa, kuma ya mai da mu sarakuna da firistoci ga Allah da Ubansa; gare shi ɗaukaka da mulki su tabbata har abada abadin. Amin. Ga shi, yana zuwa tare da gajimare; kuma kowane ido zai gan shi, har da waɗanda suka huda shi; kuma dukan kabilan duniya za su yi makoki saboda shi. Hakika, Amin. Ni ne Alfa da Omega, mafari da matuƙa, in ji Ubangiji, wanda yake, kuma wanda ya kasance, kuma wanda zai zo, Maɗaukaki.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.
Ni Yohanna, wanda ni ma ɗan’uwanku ne, kuma abokin tarayya a cikin wahala, da cikin mulki, da haƙurin Yesu Almasihu, na kasance a tsibirin da ake kira Patmos saboda maganar Allah, da kuma saboda shaidar Yesu Almasihu. Na kasance cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata babbar murya, kamar ta ƙaho, tana cewa, Ni ne Alpha da Omega, na farko da na ƙarshe; kuma, Abin da kake gani, ka rubuta shi a cikin littafi, ka aika shi zuwa ga ikilisiyoyi bakwai da suke a Asiya; zuwa ga Afisa, da zuwa ga Simirna, da zuwa ga Pergamos, da zuwa ga Tiyatira, da zuwa ga Sardis, da zuwa ga Filadelfiya, da zuwa ga Laodikiya. Ru’ya ta Yohanna 1:4–11.
The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.
Ayoyi uku na farko na sura ta ɗaya ta Ru’ya ta Yohanna suna bayyana saƙon gargaɗi na ƙarshe da kuma yadda ake isar da wannan saƙo daga wurin Allah zuwa ga ’yan Adam. Haka kuma tana bayyana cewa Ru’ya ce ta Yesu Almasihu, ta haka tana nuna bambanci tsakanin littafin Ru’ya ta Yohanna da littafin Daniyel. Ɗaya annabci ne, ɗayan kuma ru’ya ce.
“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, 585.
“A cikin Ru’ya ta Yohanna ne dukkan littattafan Littafi Mai Tsarki suka haɗu suka kuma ƙare. A nan ne cikawar 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 yi umarni, ‘Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe.’ Daniyel 12:4.” Ayyukan Manzanni, 585.
In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”
A cikin littafin Ru’ya ta Yohanna akwai jerin annabce-annabce waɗanda ya kamata a gane su, a kuma haɗa su layi bisa layi. Dukan waɗannan layukan annabci suna ƙarewa ne a cikin littafin Ru’ya ta Yohanna, amma littafin da aka hatimce ba littafin Ru’ya ta Yohanna ba ne, kuma ba kawai littafin Daniyel ne aka rufe ba, sai dai abin da aka hatimce a cikin littafin Daniyel shi ne “wancan ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe.”
The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.
Ana iya fahimtar “kwanaki na ƙarshe” a ma’ana ta gaba ɗaya, amma fahimtarsu a matsayin kalmomi hurarru, (kamar yadda suke) tana bukatar mu kuma tantance ko kalmar “kwanaki na ƙarshe” tana ɗauke da alamar annabci a haɗe da ita. “Kwanaki na ƙarshe” wani takamaiman zamani ne a tarihin annabci wanda yake da layukan hujja masu yawa. Ina fatan in shimfiɗa wannan tarihin nan ba da daɗewa ba. A takamaimai, tarihin ne daga 1798 har zuwa ƙarshen lokacin alheri. Wata hanya ta gane wannan ita ce, a hidimar haikali ta zahiri akwai rana ɗaya kacal a cikin shekara wadda take wakiltar shari’a, kuma ita ce Ranar Kafara. Wannan bikin na zahiri ya kasance alama ta abin da Sister White ta kira Ranar Kafara ta antitype. Ranar Kafara ta annabci ko ta ruhaniya tana wakiltar “kwanaki na ƙarshe” na lokacin alheri, tana wakiltar zamanin shari’a ta ƙarshe.
The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.
Annabcin da ke cikin Daniel wanda aka rufe ya kasu kashi biyu. Akwai wata annabci mai dangantaka da kwanaki na ƙarshe wadda ‘yan Miller suka gane, wadda ta sanar da buɗewar shari’a. Wannan sashe na Daniel ana wakilta shi ta wurin wahayin Kogin Ulai na surori na takwas da tara. Sauran annabcin da aka rufe a cikin Daniel yana sanar da ƙarewar shari’a, da ƙarshen Adventism, da ƙarshen Amurka, da ƙarshen duniya. Wannan wahayin kuwa Kogin Hiddekel ne ya wakilta.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.
“An ba Daniyel hasken da ya karɓa daga Allah ne musamman domin waɗannan kwanaki na ƙarshe. Wahayoyin da ya gani a bakin Ulai da Hiddekel, manyan kogunan Shinar, yanzu suna kan hanyar cika, kuma dukan al’amuran da aka riga aka faɗa za su faru nan ba da daɗewa ba.” Testimonies to Ministers, 112, 113.
The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”
An buɗe wahayin Ulai a shekara ta 1798, kuma yana magana ne game da Wurin Tsarkin Allah da mutanensa. An buɗe wahayin Hiddekel a shekara ta 1989 sa’ad da, kamar yadda aka bayyana a cikin Daniyel sura ta goma sha ɗaya, aya ta arba’in, ƙasashen da suke wakiltar tsohuwar Tarayyar Soviet suka shafe ta hannun Paparoma da kuma Amurka, kuma yana magana ne game da maƙiyan mutanen Allah. Waɗannan wahayi biyu suna aiki kamar yadda majami’u bakwai da hatimai bakwai suke yi a cikin littafin Ru’ya ta Yohanna. Ɗaya tarihin cikin gida ne na ikkilisiya, ɗayan kuma tarihin waje ne na ikkilisiya, kuma dukansu suna gudana cikin dukan waɗannan kwanaki na ƙarshe, kuma suna “musamman domin” “waɗannan kwanaki na ƙarshe.”
But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.
Amma ko da yake an gaya mana cewa littafin Ru’ya ta Yohanna ba littafi ne da aka hatimce ba, an kuma gaya mana cewa littafi ne da aka hatimce.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Ru’ya ta Yohanna littafi ne a rufe, amma kuma littafi ne a buɗe. Yana ɗauke da rubutaccen tarihin abubuwan al’ajabi waɗanda za su faru a kwanakin ƙarshe na tarihin wannan duniya. Koyarwar wannan littafi tabbatacciya ce, ba ta sihirtattu ba ce ko marar fahimta. A cikinsa an ci gaba da irin wannan layin annabci kamar yadda yake a cikin Daniyel. Wasu annabce-annabce Allah ya maimaita, ta haka yana nuna cewa dole ne a ba su muhimmanci. Ubangiji ba ya maimaita abubuwan da ba su da wani babban muhimmanci.” Manuscript Releases, volume 9, 8.
The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.
An warware littafin Ru’ya ta Yohanna domin an warware annabce-annabcen da ke cikin Daniyel, kuma ainihin layukan annabce-annabcen da aka warware a cikin Daniyel su ne irin waɗannan layuka da ake samu a cikin Ru’ya ta Yohanna. Abin da aka hatimce a cikin littafin Ru’ya ta Yohanna wani sashe ne na Ru’ya ta Yohanna wanda yake da alaƙa ta musamman da mutanen Allah a cikin “kwanaki na ƙarshe.” Sa’ad da ‘Yar’uwa White ta rubuta wannan bayani, “tsawa bakwai” a lokacin da take rubuta shi har yanzu an hatimce take, saboda haka ta rubuta cewa “littafi ne hatimce.” Ta kuma ce littafin Daniyel shi ne “littafin da aka hatimce,” a sigar da ke nuna abin da ya gabata. A gare ta an warware shi a shekara ta 1798.
What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.
Abin da aka hatimce game da tsawagu bakwai a lokacin rayuwarta ba kawai abubuwan da za su faru nan gaba ba ne waɗanda tsawagu bakwai ɗin suke wakilta, amma da farko dai cewa “tsawagu bakwai” suna wakiltar cewa farkon Adventism yana daidai da ƙarshen Adventism. “Tsawagu bakwai” suna bayyana muhimmiyar ƙa’idar annabci mafi girma da ake bukata domin a fahimci Wahayin Yesu Almasihu, tare kuma da bayyana wani siffofi na halin Allah da ɗabi’arsa, wato, shi ne farkon da ƙarshen dukan abubuwa. Annabci yana nuna cewa akwai ci gaba mai nufi na gaskiyoyin da suke da alaƙa da halin Allah da ɗabi’arsa.
Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.
Yesu, sa’ad da aka wakilta Shi a matsayin “Zakin kabilar Yahuza”, yana nuna aikin da Yake cika yayin da Yake bayyana gaskiya ta hanya mai a hankali kuma cikin tsari a cikin tarihin duniya. Yana rufe kalmar annabci har zuwa lokacin da ya kamata a fahimce ta. Yana rufewa kuma Yana buɗe gaskiya domin koyarwa. A matsayin Palmoni, Yesu ne Mai Banmamaki Mai Ƙidaya, Ubangijin lokaci mai iko a kan tarihinSa. A matsayin Alfa da Omega, Yana daga cikin wasu abubuwa, Ubangijin harshe. A matsayin Zakin kabilar Yahuza, Shi ne Wanda Yake iko da lokacin da ake bayyana gaskiya ga mutane.
In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.
A cikin littafin Ru’ya ta Yohanna, sura ta ɗaya, bayan ayoyi uku na farko, an bayyana Allahntaka a matsayin wanzuwai uku dabam-dabam.
John to the seven churches which are in Asia: Grace be unto you, and peace,
Yahaya zuwa ga ikilisiyoyi bakwai da suke cikin Asiya: Alheri ya tabbata a gare ku, da salama,
from him which is, and which was, and which is to come;
daga gare shi wanda yake, wanda ya kasance, kuma wanda zai zo;
and from the seven Spirits which are before his throne;
kuma daga Ruhu bakwai waɗanda suke a gaban kursiyinsa;
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.
Kuma daga Yesu Almasihu, wanda shi ne shaidar aminci, ɗan fari daga cikin matattu, kuma shugaban sarakunan duniya. Wahayin Yahaya 1:4, 5.
The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.
Gabatarwar littafi na ƙarshe na Littafi Mai Tsarki a sarari tana isar da gaisuwa ga Ikilisiyar Allah wadda ta bayyana Uba, Ruhu da Ɗa. Ƙarshen Maganar Allah yana maimaita farkonta, kuma ta yin haka yana jaddada muhimmancin fahimtar Allahntaka daidai. Yana yin haka ne domin waɗanda za su zama Filadelfiyawa kuma su cika adadin dubu ɗari da arba’in da huɗu. Su ne mutanen alkawari na ƙarshe, waɗanda aka yi musu alama tun a cikin dukan jerin tarihin alkawari. Waɗannan shaidu, tare da wasu gaskiya, suna tabbatar da cewa Allah ya kasance yana neman ƙara zurfafa sanin halinsa da siffofinsa a hankali a dukan tarihin annabci.
The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.
Babbar alama a cikin Littafi Mai Tsarki ta rashin sanin Allah da mutum yake da ita ita ce Fir’auna, wanda ya wakilci Masar, alamar dukan duniya, sabili da haka kuma dukan ’yan Adam. Wannan alamar hanya tana fara aikin tun da farko a cikin Isra’ila ta zahiri inda Allah yake neman a san sunansa. A ƙarshen Isra’ila ta zahiri, an maimaita gardamar game da sunan Allah. A ƙarshen Isra’ila ta zahiri, Yesu ya yi wa’amalarsa da Yahudawa alama ta hanyar bayyana tarihin Dawuda da kuma yin amfani da “dokar ambaton farko” domin ta wakilci furuci na ƙarshe game da makantar Laodikiya ta Yahudawa. Ba su iya fahimtar abin da yake faɗa ba, domin ba su san dokar Alfa da Omega ba, kuma ba su san Alfa da Omega wanda yake tsaye a gabansu ba.
At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.
A farkon Isra’ila ta ruhaniya, an yi daidai da gardamar da aka kwatanta a cikin tarihin Musa. Yayin da Adventism ya bi ta cikin tarihin “kwanaki na ƙarshe,” an ba da damammaki da yawa na fahimtar ƙarin abubuwa game da Alpha da Omega, kamar yadda ya kasance ga Isra’ila ta dā. Za a kai wani matsayi inda ba za a ƙara yin tambayoyi ba a ƙarshen Adventism, kamar yadda ya kasance a zamanin Almasihu.
Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.
Da dawowa zuwa ga nassin da ke cikin Ru’ya ta Yohanna sura ta ɗaya, mun ga cewa alheri da salama ana aikowa daga wurin Wanda yake, wanda ya kasance, kuma wanda ke zuwa, haka kuma daga bakwai Ruhohi, da kuma daga wurin Yesu. An wakilci Allahntaka a matsayin Yesu, da bakwai Ruhohi, da kuma Wanda yake, wanda ya kasance, kuma wanda ke zuwa; ta haka ne ake ba mu sanin cewa Uban ne yake da siffofin da aka wakilta a matsayin Shi wanda yake, ya kasance, kuma yake zuwa. Waɗannan siffofi suna wakiltar madawwamiyar halin Allah. Ya kasance tun fil’azal, kuma a aya ta takwas da ta tara an danganta wannan sifa kai tsaye ga Yesu.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.
Ni ne Alfa da Omega, farkon da ƙarshe, in ji Ubangiji, wanda yake, wanda ya kasance, kuma wanda yake zuwa, Maɗaukaki. Ni Yohanna, wanda ni ma ɗan’uwanku ne, kuma abokin tarayya a cikin ƙunci, da cikin mulki da haƙurin Yesu Almasihu, na kasance a tsibirin da ake kira Patmos, sabili da maganar Allah, da kuma shaidar Yesu Almasihu. Na kasance cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata babbar murya, kamar ta ƙaho, tana cewa, Ni ne Alfa da Omega, na farko da na ƙarshe; kuma, Abin da ka gani, ka rubuta shi a cikin littafi, ka aika shi zuwa ga ikilisiyoyi bakwai da suke a Asiya; zuwa ga Afisa, da Simirna, da Pergamos, da Tayatira, da Sardis, da Filadelfiya, da Laodikiya. Ru’ya ta Yohanna 1:8–11.
Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”
Waɗanda suke da Littafi Mai Tsarki da yake buga kalmomin Yesu da launin ja, sun san cewa a ayoyi na takwas da na goma sha ɗaya Yesu ne yake magana. A cikin waɗannan ayoyi Yesu ya bayyana cewa Yana da daidai wannan madawwamiyar dabi’a kamar ta Uba sa’ad da Ya bayyana kansa a matsayin “Ubangiji, wanda yake, wanda ya kasance, wanda kuma yake zuwa,” kuma Yesu ya ƙara da cewa Shi ne “Mai Iko Duka.”
The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.
Abu na farko ƙwarai da Yesu ya faɗa a farkon littafin Ru’ya ta Yohanna, littafin da ya bayyana cewa shi ne Ru’yar Yesu Almasihu; shi ne cewa Shi ne Alfa da Omega, cewa Shi ma madawwami ne kamar yadda Uba yake, kuma cewa Shi ma Allah Maɗaukaki ne. Siffofin halin Allah su ne kalmomi na farko ƙwarai a cikin littafin Ru’ya ta Yohanna daga bakin Yesu. Waɗannan siffofi su ne abubuwan tuntuɓe kai tsaye ga Adventists waɗanda har yanzu suke kare matsayi na asali game da Allahntaka. Suna gaskata cewa akwai lokacin da Uba ya haifar da Ɗansa.
The end of the book of Revelation agrees with the beginning of the book of Revelation.
Ƙarshen littafin Ru’ya ta Yohanna ya yi daidai da farkon littafin Ru’ya ta Yohanna.
The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.
Zuwan na Biyu yana biye da bayanin Allahntaka. A cikin sura ta ashirin da biyu, mun ga cewa ƙarshen littafin ya yi daidai da farkon littafin, kuma aya ta goma sha biyu ta yi daidai da aya ta bakwai ta sura ta ɗaya ta wurin nuni ga Zuwan na Biyu.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.
Ga shi, ina zuwa da sauri; kuma ladana yana tare da ni, domin in ba kowane mutum gwargwadon aikinsa. Ni ne Alfa da Omega, farkon da ƙarshen, na fari kuma na ƙarshe. Masu albarka ne waɗanda suke kiyaye umarnansa, domin su sami iko ga itacen rai, kuma su shiga ta ƙofofi cikin birnin. Gama a waje akwai karnuka, da masu sihiri, da mazinata, da masu kisan kai, da masu bautar gumaka, da duk mai son ƙarya, mai kuma aikata ta. Ni Yesu na aiko mala’ikina domin ya shaida muku waɗannan abubuwa a cikin ikkilisiyoyi. Ni ne saiwar Dawuda da zuriyarsa, tauraro mai haske na safiya. Kuma Ruhu da amarya suna cewa, Zo. Kuma bari mai ji ya ce, Zo. Kuma bari mai ƙishi ya zo. Kuma duk mai so, bari ya ɗibi ruwan rai kyauta. Ru’ya ta Yohanna 22:12–17.
After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.
Bayan ya yi nuni zuwa ga Zuwa ta Biyu, Yesu, kamar yadda yake a Ru’ya ta Yohanna sura ta ɗaya, ya bayyana kansa a matsayin Alfa da Omega. Sa’an nan kuma ya ƙara bambanci tsakanin waɗanda za su ji da waɗanda ba za su ji abin da Ruhu yake faɗa wa ikkilisiyoyi ba. Ya yi nuni da tsarin sadarwar da aka nuna a ayoyi na ɗaya zuwa na uku a sura ta ɗaya, ta wurin bayyana cewa ya aiko Jibra’ilu da saƙon zuwa ga Yohanna.
Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.
Sa’an nan Ya koma ga maganar ƙarshe da Ya yi wa Marubuta da Farisiyawa a ƙarshen Isra’ila ta dā. Yana haɗa ƙarshen Isra’ila ta zahiri da ta ruhaniya wuri guda, ta wurin amsawa a cikin Ru’ya ta Yohanna, domin waɗanda suke cikin “kwanaki na ƙarshe,” ga abin da Yahudawa a cikin “kwanaki na ƙarshe” nasu ba su iya fahimta ba. Ya ce Shi ne tushen (farko) da zuriyar (ƙarshe) Dawuda. Batun Dawuda da Ubangijinsa shi ne magana ta ƙarshe da Yesu ya yi wa Yahudawan da suke gardama, kuma wannan yana zama alama ta annabci ga sanarwar ƙarshe ga waɗanda suke cikin kwanaki na ƙarshe waɗanda, bisa ga saƙon zuwa ga ikkilisiyar Filadelfiya, suke da’awar su Yahudawa ne, amma ba haka ba ne.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.
Ga shi, zan mai da waɗanda suke na majami'ar Shaidan, waɗanda suke cewa su Yahudawa ne, alhali ba haka ba ne, amma suna ƙarya; ga shi, zan sa su zo su yi sujada a gaban ƙafafunka, su kuma sani cewa na ƙaunace ka. Domin ka kiyaye maganar haƙurina, ni ma zan kiyaye ka daga sa’ar gwaji, wadda za ta zo a kan dukan duniya, domin a gwada mazaunan duniya. Ru’ya ta Yohanna 3:9, 10.
Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.
Waɗanda suke yin sujada a gaban ƙafafun tsarkaka su ne Adventistocin Laodiceya waɗanda aka tofar da su daga bakin Ubangiji.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Kana zaton cewa waɗanda suke yin sujada a gaban ƙafafun tsarkaka, (Ru’ya ta Yohanna 3:9), a ƙarshe za su sami ceto. A nan dole ne in saɓa maka; gama Allah ya nuna mini cewa wannan rukuni su ne waɗanda suke ikirarin kasancewa Adventists, amma suka fāɗi daga bangaskiya, kuma ‘suka sāke gicciye wa kansu Ɗan Allah, suka kuma ba shi kunya a fili.’ Kuma a cikin ‘sa’ar gwaji,’ wadda har yanzu tana nan tafe, domin a bayyana ainihin halin kowa, za su san cewa sun ɓace har abada; kuma cike da baƙin cikin ruhu, za su rusuna a gaban ƙafafun tsarkaka.” Word to the Little Flock, 12.
According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.
Bisa ga Littafi Mai Tsarki da Ruhun Annabci, waɗanda suke sujada a gaban ƙafafun tsarkaka, su ne membobin majami’ar Shaidan. Suna cewa su Yahudawa ne, amma ba haka ba ne. Ana magana da Adibis na adalai a cikin ikkilisiyar Filadelfiya. Dubu ɗari da arba’in da huɗu Filadelfiyawa ne, kuma Yahudawan da suke cewa su ne, alhali kuwa ba su ba ne—su ne Laodikeyawa. Akwai rukuni biyu na amintattun mutane a cikin “kwanaki na ƙarshe,” wato, dubu ɗari da arba’in da huɗu da kuma waɗanda shahidai ne. Daga cikin ikkilisiyoyi bakwai, biyu kaɗai ne da ba su da wani zargi ko kaɗan. Ɗaya ita ce Filadelfiya mai wakiltar waɗanda ba za su taɓa mutuwa ba, ɗayar kuma ita ce Simirna, mai wakiltar amintattun shahidai. Shahidan da waɗanda ba sa mutuwa, Simirna da Filadelfiya, su kaɗai ne daga cikin ikkilisiyoyi bakwai da babu wani hukunci na la’anta da aka haɗa da saƙon da aka ba su. Duk da haka, duka ikkilisiyoyin biyu sun fuskanci waɗanda suke da’awar su Yahudawa ne, amma ba haka ba ne. Hakan kuwa haka yake domin dukansu membobin ikkilisiya ɗaya ne a cikin “kwanaki na ƙarshe” suna fuskantar yanayi iri ɗaya, rukuni ɗaya an ƙaddara ya ba da shaida da jininsu, wanda Musa yake wakilta a Dutsen Sāke Kamanin, ɗaya rukunin kuma Iliya yake wakilta, wanda bai taɓa mutuwa ba.
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.
Ka rubuta wa mala’ikan ikkilisiyar da take Smirna cewa; Ga abin da na Farko da na Ƙarshe yake faɗi, wanda ya mutu, kuma yake da rai; Na san ayyukanka, da ƙuncinka, da talaucinka, (amma kai mai arziki ne) kuma na san saɓo na waɗanda suke cewa su Yahudawa ne, alhali kuwa ba haka ba ne, sai dai majami’ar Shaidan ne. Kada ka ji tsoron ko ɗaya daga cikin abubuwan da za ka sha wahala a kansu: ga shi, Iblis zai jefa waɗansunku cikin kurkuku, domin a gwada ku; kuma za ku sha ƙunci har kwana goma: ka kasance da aminci har zuwa mutuwa, ni kuwa zan ba ka kambin rai. Ru’ya ta Yohanna 2:8–10.
As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.
Yayinda Yesu yake bayyana mawuyacin halin ikilisiyar Simirna, sai ya yi tsokaci mai kyau guda ɗaya ne kawai lokacin da Ya ce, “amma kai mai arziki ne,” ta haka yana kwatanta su da ’yan majami’ar Shaiɗan waɗanda ba masu arziki ba ne. Waɗanda ke cikin Ru’ya ta Yohanna da suke Adventist, kuma suna tsammanin su masu arziki ne, alhali kuwa ba haka ba ne, su ne Yahudawan da suke cewa su Yahudawa ne, amma ba haka ba ne—gama su ne Adventist na Kwana Bakwai na Laodikiya.
In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”
A farkon littafin Ru’ya ta Yohanna, an gabatar da Allahntaka a matsayin mutane uku, kuma a ƙarshen littafin Ru’ya ta Yohanna an ambaci Yesu da Ruhu kai tsaye, amma ba Uba ba. Wannan ba ya da muhimmanci, domin ƙa’idar layi bisa layi, haɗe da yadda na farko yake kwatanta na ƙarshe, tana buƙatar a gane Uban a cikin ayoyin ƙarshe na Ru’ya ta Yohanna, gama an riga an bayyana shi a matsayin yana can a cikin ayoyin farko. Wannan ba ya bambanta da bisharar Yohanna sura ta ɗaya, inda Yohanna bai bayyana Ruhu kai tsaye ba, amma an fahimci cewa Ruhu yana can, domin Ruhu yana can a farkon lokacin da aka rubuta furucin nan “tun farko.” Shaidar bisharar Yohanna a sura ta ɗaya ta fara da daidai wannan furuci: “tun farko.”
The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.
“Farkon” alama ce ta annabci, kuma ya kamata a tantance shi bisa ga ƙa’idojin annabci, har da layi bisa layi. Farkon Musa shi ne farkon Bisharar Yohanna, shi ne farkon littafin Ru’ya ta Yohanna, kuma shi ne kuma ƙarshen Ru’ya ta Yohanna. A cikin waɗannan layuka huɗu, sau biyu an fayyace duka mutanen uku na triad na samaniya, kuma a cikin layi ɗaya (Bisharar Yohanna) mai yiwuwa Ruhu ya ɓace, kuma a layi na huɗu Uba ya ɓace, amma idan aka haɗa su wuri guda, duka Mutanen Allahntaka uku suna wakiltuwa a cikin dukkan layukan huɗu.
Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.
Almasihu ya zo domin ya bayyana Uba, kuma Ruhu Mai Tsarki ya zo domin ya bayyana Ɗa. Dukansu ukun sun yi hadayu na har abada. Uba ya ƙaunaci duniya har ya ba da Yesu; Yesu kuma ya ƙaunaci duniya har ya yarda ya ɗauki a kan Kansa, har abada, jikin waɗanda Ya halitta. Wace irin bayarwa ce ake wakilta a cikin aikin da Mahalicci ya zaɓi ya zama ɓangare na halittarsa? Mutum na uku na Allahntaka ya ba da Kansa, gama Ya amince da matsayi na rayuwa a cikin halittar da aka ƙirƙira wadda ake kira ’yan Adam—har abada.
It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.
Wataƙila saboda wannan dalili ne ake maimaita danganta Ruhu Mai Tsarki da alamomin mutanen Allah. Shi ne Mutumin Allahntakar da za ta zauna tare da halittar ɗan adam. Saboda haka, alamomin Ruhu Mai Tsarki a cikin Nassosi sau da yawa ana wakilta su da wata alama wadda take wakiltar Ruhu Mai Tsarki ko kuma ’yan adam. A farkon halitta, Ruhun ya yi shawagi a bisa ruwaye.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Sai ya ce mini, Ruwan da ka gani, inda karuwar nan take zaune, su ne al’ummai, da taron jama’a, da al’umma, da harsuna. Ru’ya ta Yohanna 17:15.
The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.
Kayan ɗaki guda kaɗai a cikin Wuri Mai Tsarki da Musa ya gina wanda ba a fayyace masa tsari musamman dalla-dalla domin ma’aikata su bi ba shi ne fitilar zinariya mai rassa bakwai. Wannan fitilar tana wakiltar haɗuwar ɗan’adam da allahntaka. Saboda wannan dalili, tsarin fitilar shi kaɗai ne abin da aka bari mutane su ba da gudummawa a kai a cikin Wuri Mai Tsarki. Fitilu bakwai da Kristi yake tafiya a tsakiyarsu an bayyana su a matsayin ikilisiyoyi bakwai, duk da haka ana ciyar da fitilar da mai, mai wakiltar Ruhu Mai Tsarki, kuma lagwan fitilun da suke riƙe da harshen wuta domin ba da haske an yi su ne daga fararen tufafin lilin na firistoci da aka riga aka yi amfani da su, suna wakiltar adalcin Kristi wanda yake haskakawa a matsayin hasken duniya. Mutanen Allah su ne hasken duniya, amma wannan haske yana samun ciyawarsa ne kawai daga man Ruhu Mai Tsarki. Sau da yawa ana danganta Ruhu Mai Tsarki da mutane a cikin bayanin da Nassosi suka yi game da Shi.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Kuma daga cikin kursiyin mulki sai walƙiya da tsawa da muryoyi suka fito; kuma a gaban kursiyin akwai fitilu bakwai na wuta suna ci, waɗanda su ne Ruhohi bakwai na Allah. Ru’ya ta Yohanna 4:5.
Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.
An bayyana fitilu bakwai a nan a matsayin “Ruhohi bakwai na Allah,” duk da haka an gaya mana cewa sandunan fitila bakwai su ne ikilisiyoyi bakwai.
The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.
Asirin taurari bakwai waɗanda ka gani a hannuna na dama, da kuma fitilu bakwai na zinariya. Taurari bakwai ɗin su ne mala’ikun ikilisiyoyi bakwai; fitilu bakwai kuwa waɗanda ka gani su ne ikilisiyoyi bakwai. Ru’ya ta Yohanna 1:20.
The seven candlesticks are both the seven Spirits and they are God’s church.
Fitilu bakwai su ne Ruhohi bakwai, kuma su ne ikkilisiyar Allah.
And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.
Sai na duba, ga kuma, a tsakiyar kursiyin, da halittu huɗu, kuma a tsakiyar dattawan, akwai Ɗan Rago a tsaye kamar wanda aka yanka, yana da ƙahoni bakwai da idanu bakwai, waɗanda su ne ruhohi bakwai na Allah waɗanda aka aiko zuwa cikin dukan duniya. Ruʼuya ta Yohanna 5:6.
The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.
Ƙahoni bakwai da idanun bakwai su ma Ruhu Mai Tsarki ne wanda aka aika zuwa ga dukan duniya, kuma idan an yi wa Kirista baftisma, ana aike shi zuwa ga dukan duniya, gama an yi masa baftisma cikin sunan Uba, da Ɗa, da Ruhu Mai Tsarki. A cikin albarkar da aka furta a kan shahidai na rikicin dokar Lahadi, da kuma dukan waɗanda suka mutu cikin bangaskiya a Isra’ila ta ruhaniya ta zamani tun daga 1844, Ruhu ne yake ba da yabo na jana’izarsu sa’ad da Ya ce, “I,” “su huta daga wahalolinsu,” domin yana nan tare da su a lokacin wahalolinsu har zuwa lokacin da suka ba da rayukansu.
And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.
Sai na ji wata murya daga sama tana cewa da ni, Ka rubuta, Masu albarka ne matattu waɗanda suke mutuwa cikin Ubangiji daga yanzu har gaba: Hakika, in ji Ruhu, domin su huta daga wahalolinsu; ayyukansu kuma suna binsu. Ru’ya ta Yohanna 14:13.
When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.
Sa’ad da muke la’akari da ƙarshen da farkon littafin Ru’ya ta Yohanna, farkon Littafi Mai Tsarki, da farkon bisharar Yohanna, za mu ga cewa an wakilci Dukkan Mutane Uku na Allahntaka, ko da yake Uba yana nan, bisa ga aiwatar da ƙa’ida ta layi bisa layi. Ɗan yana nan yana bayyana kansa a matsayin Alpha da Omega.
If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.
Idan muka gane cewa haɗewar ɗan’adam da allahntaka haɗewa ce ta Ruhu Mai Tsarki da mutum, sa’an nan za mu iya fahimtar dalilin da ya sa alamomin Ruhu Mai Tsarki suke daure tare da alamomin ɗan’adam. Da wannan hangen nesa a zuciya, sai mu koma ga “a farkon-farkon” guda biyu waɗanda muka dinga magana a kansu sau da yawa.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.
A farkon halitta Allah ya halicci sama da ƙasa. Ƙasa kuwa ba ta da siffa, babu kome a cikinta; duhu kuma yana bisa fuskar zurfin ruwa. Ruhun Allah kuma yana shawagi a bisa fuskar ruwaye. Sai Allah ya ce, Bari haske ya kasance: sai kuwa haske ya kasance. Allah ya ga hasken, cewa yana da kyau: kuma Allah ya raba hasken da duhu. Farawa 1:1–4.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Tun da farko akwai Kalma, Kalman nan kuwa tana tare da Allah, Kalman nan kuma Allah ce. Ita ce tun da farko tana tare da Allah. Dukan abubuwa ta wurinta aka yi su; ba kuwa abin da aka yi ko ɗaya sai ta wurinta aka yi shi ba. A cikinta rai yake; ran nan kuwa shi ne hasken mutane. Hasken kuwa yana haskakawa a cikin duhu; duhun kuma bai fahimce shi ba. Yohanna 1:1–5.
Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.
Ta wajen amfani da waɗannan shaidu biyu na “a cikin farko;” Allah Kalma, wanda ya yi dukan abubuwa, shi ma ya ba da ransa, gama “a cikinsa rai yake,” kuma ransa shi ne “hasken” mutane. “Hasken” mutum halittacce shi ne adalcin Mahalicci. Adalcin Mahalicci shi ne lagwan da ke cikin fitilun kyandirori a cikin Wuri Mai Tsarki.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.
Kuma aka ba ta izini ta sa lilin mai laushi, mai tsabta kuma fari: gama lilin mai laushin nan shi ne adalcin tsarkaka. Ru’ya ta Yohanna 19:18.
The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.
Mai da fitilar ke ƙonewa yana wakiltar aikin Ruhu Mai Tsarki a cikin rayuwar mai bi. A farkon duniya tana cikin duhu, kuma babu haske. Sai Yesu ya ba da ransa, ran da yake cikinsa, domin a sami haske ga mutane.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.
Kuma duk mazaunan duniya za su yi masa sujada, waɗanda ba a rubuta sunayensu a cikin littafin rai na Ɗan Ragon nan da aka yanka tun daga kafuwar duniya ba. Ru’ya ta Yohanna 13:8.
When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.
Sa’ad da Yesu ya zaɓi ya zama hadaya domin ’yan Adam, ya ba da ransa domin mutane su sami haske. Kamar yadda yake a cikin waɗannan ayoyi biyu, duk lokacin da aka gabatar da haske, hasken yana haifar da rukuni biyu na masu sujada kamar yadda haske da duhu suke wakilta, ’ya’yan yini ko ’ya’yan dare.
But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.
Amma ku, ’yan’uwa, ba ku cikin duhu, har wannan rana ta riske ku kamar ɓarawo. Dukanku ’ya’yan haske ne, kuma ’ya’yan yini ne: mu ba na dare ba ne, ko na duhu. 1 Tassalunikawa 5:4, 5.
When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.
Sa’ad da muka gane kusancin dangantakar madawwami da Ruhu Mai Tsarki yake da ’ya’yan yini, za mu iya fahimtar dalilin da ya sa alamomin ’ya’yan Allah da na Ruhu Mai Tsarki suke da kusanci sosai da juna. A cikin sashe na ƙarshe na Ru’ya ta Yohanna, muna ganin Yesu a matsayin Alfa da Omega, muna ganin Uba ta wurin amfani da layi bisa layi, kuma Ruhu Mai Tsarki yana ba da wakilcinsa na ƙarshe ta alama game da kansa, domin tsarkakan mutanen dā sun yi magana ne kamar yadda Ruhu Mai Tsarki ya motsa su. Maganarsa ta farko game da kansa a cikin Farawa ta bayyana shi yana shawagi a bisa ruwaye, ko kuma yana motsi a kan ’yan Adam; kuma ambatonsa na ƙarshe game da kansa shi ne kamar haka.
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.
Kuma Ruhu da amarya suna cewa, Zo. Kuma bari mai ji ya ce, Zo. Kuma bari mai ƙishirwa ya zo. Kuma duk wanda yake so, bari ya karɓi ruwan rai kyauta. Ru’ya ta Yohanna 22:17.
From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.
Tun daga farko har zuwa ƙarshe ana gane Ruhu Mai Tsarki cikin alaƙa da ’yan Adam, gama ’ya’yan yini suna wakiltar haɗuwar allahntaka da ɗan’adamci. Bulus ya bayyana, kamar yadda Ishaya ma ya yi, cewa mutane tasoshi ne, kuma fitilun a cikin Wuri Mai Tsarki suna da tasoshi inda ake sa lagwani, kuma mai yana gangarowa zuwa ga tasoshin domin ya ba da man fetur da ake bukata don bayyanar da hasken da shi ne adalcin Almasihu. Mu ne tasoshin Ruhu Mai Tsarki, Mutum na uku na Allahntaka, kamar yadda aka bayyana tun daga farko har zuwa ƙarshen Maganar Allah, kuma kamar yadda aka fayyace sarai cikin rubuce-rubucen Ruhun Annabci.
In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.
A cikin saƙon mala’ika na biyu wanda ya cika a farkon Adventism da kuma a ƙarshe, akwai saƙonni biyu mabambanta; ɗaya domin ikkilisiya, ɗaya kuma domin duniya.