“So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

“Saboda haka, a cikin binciken filin da kuma tona domin duwatsu masu daraja na gaskiya, ana gane taskoki ɓoyayyu. Ba zato ba tsammani muna samun ma’adini mai daraja wanda ya kamata a tattara kuma a taskace shi. Kuma binciken ya kamata ya ci gaba. Har ya zuwa yanzu, babban ɓangare na taskar da aka gano ya kasance kusa da saman ƙasa, kuma an same ta cikin sauƙi. Sa’ad da ake gudanar da binciken yadda ya kamata, ana yin kowane ƙoƙari domin a kiyaye fahimta da zuciya masu tsabta. Sa’ad da ake barin hankali a buɗe kuma kullum yana binciken filin wahayi, za mu sami wadatattun ajiyoyin gaskiya.

“Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

“Za a bayyana tsofaffin gaskiya cikin sababbin bangarori, kuma za a bayyana gaskiyoyi da aka yi watsi da su a cikin binciken. An binne manyan gaskiyoyi a ƙarƙashin ƙaryace-ƙaryacen kuskure, amma mai bincike mai himma zai same su. Yayin da yake samu kuma yana buɗe taskar duwatsu masu daraja na gaskiya, ba sata ba ne; domin dukan waɗanda suke daraja waɗannan duwatsu masu tamani na iya mallakarsu, sa’an nan su ma suna da taska da za su buɗe wa wasu. Wanda yake bayarwa ba ya hana kansa wannan taska; domin yayin da yake bincikarta domin ya gabatar da ita ta irin hanyar da za ta jawo hankalin wasu, yakan sami sababbin taskoki....”

“Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

“Waɗanda suke tsayawa a gaban jama’a a matsayin malamai na gaskiya, ya kamata su yi kokawa da manyan jigogi. Kada su ɓata lokaci mai daraja suna magana a kan ƙananan batutuwa marasa muhimmanci. Bari su yi nazarin Kalmar, su kuma yi wa’azin Kalmar. Bari Kalmar ta kasance a hannunsu kamar takobi mai kaifi, mai kaifafa biyu. Bari ta ba da shaida ga gaskiyoyin da suka gabata, ta kuma nuna abin da zai kasance a nan gaba.

“Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

“Ƙarin haske zai haskaka a kan dukan manyan gaskiyoyin annabci, kuma za a gan su cikin sabo da ƙyalli, domin haskoki masu haske na Ranar Adalci za su haskaka dukan abu.” Manuscript Releases, juzu’i na 1, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Na gaskata cewa yanzu na riga na kafa isassun wakilce-wakilcen annabci ta wurin kasidun da suka gabata domin mu sami kyakkyawan mahallin tunani yayin da muka fara ci gaba cikin littafin Ru’ya ta Yohanna. Idan kana karanta waɗannan kasidu a yanar gizo, ina fata ka fahimta cewa an tsara kasidun a jere bisa ga kwanaki. Na fahimci cewa akwai waɗanda suke bin waɗannan kasidu da suka riga suka saba da mafi yawan abin da nake rabawa, kuma ina miƙa musu uzurina saboda yawan maimaitawa. Ina ƙoƙarin bayar da isasshen goyon bayan Littafi Mai Tsarki ga gaskiyar da muke mu’amala da ita, domin wanda yake sabon shiga ga ƙa’idodin da Future for America ke amfani da su ya fahimta kuma ya ci gaba da kasancewa tare da abin da ake gabatarwa, ko da yake yana iya rasa wani ɓangare na sabawa da waɗannan tunane-tunane da da yawa daga cikinmu muka riga muka sani.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Akwai wasu gaskiya masu ƙarfi ƙwarai, waɗanda sai kwanan nan ban taɓa gane su ba, da aka buɗe a cikin littafin Ru’ya ta Yohanna. Da sauƙi zan iya kawai bayyana waɗannan gaskiya a bainar jama’a ba tare da na fara gina wata hujja ta goyon bayan annabci ba kafin in raba su, amma waɗannan gaskiya sababbi ne ƙwarai kuma masu matuƙar muhimmanci, har ban yarda in raba su ba tare da wani tushe da zan ɗora su a kai ba, waɗanda na gaskata ana wakiltar su a matsayin ɓuɗewar hatimin Ru’ya ta Yohanna da ke faruwa dab da lokacin da ƙofar jinƙai za ta rufe.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Sai ya ce mini, “Kada ka hatimce maganganun annabcin wannan littafi, gama lokaci ya yi kusa. Wanda yake marar adalci, bari yă ci gaba da zama marar adalci har yanzu; kuma mai ƙazanta, bari yă ci gaba da zama mai ƙazanta har yanzu; kuma wanda yake mai adalci, bari yă ci gaba da zama mai adalci har yanzu; kuma wanda yake mai tsarki, bari yă ci gaba da zama mai tsarki har yanzu.” Ru’ya ta Yohanna 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

Yesu ya gabatar da wata ƙa’ida game da koyar da gaskiya, wadda na gaskata tana aiki a nan. An kafa wannan ƙa’ida ne a cikin bayyana aikin Ruhu Mai Tsarki.

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

Kuma idan ya zo, zai gargaɗi duniya game da zunubi, da adalci, da shari’a: game da zunubi, domin ba su gaskata da ni ba; game da adalci, domin ina zuwa wurin Ubana, kuma ba za ku sāke ganina ba; game da shari’a, domin an yi wa shugaban wannan duniya hukunci. Har yanzu ina da abubuwa masu yawa da zan faɗa muku, amma ba za ku iya ɗaukarsu yanzu ba. Amma sa’ad da shi, Ruhun gaskiya, ya zo, zai shiryar da ku zuwa ga dukan gaskiya: gama ba zai yi magana daga kansa ba; amma duk abin da zai ji, shi ne zai faɗa: kuma zai nuna muku abubuwan da za su zo. Shi ne zai ɗaukaka ni: domin zai karɓa daga abin da yake nawa, ya kuma nuna muku shi. Yohanna 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Sa’ad da Almasihu ya ce, “Har yanzu ina da abubuwa da yawa da zan faɗa muku, amma ba ku iya ɗaukar su yanzu,” wannan yana ƙarfafa tabbaci na cewa yanzu akwai abubuwa masu yawa da za a raba, amma ya kamata da farko a sami wata hujja ta hankali wadda za a gina waɗannan gaskiyoyi a kanta. Da haka kuwa, ayoyin da suka gabata suna bayyana saƙonnin mala’iku uku kamar yadda Ruhu Mai Tsarki yake wakilta wajen tsawata wa “duniya game da zunubi, da adalci, da hukunci.” Waɗannan saƙonni uku su ne saƙon gargaɗi na ƙarshe, saboda haka wannan nassi da yake bayyana aikin Ruhu Mai Tsarki shaida ce mai muhimmanci, domin yana jaddada cewa ana fahimtar saƙon ne a hankali-a-hankali, kuma waɗanda suke da mai na Ruhu Mai Tsarki kaɗai ne suke fahimtarsa. Yahaya, a cikin littafin Ru’ya ta Yohanna, yana wakiltar ainihin wannan gaskiya sa’ad da yake bayyana cewa shi ɗan Adventist mai kiyaye Asabar na rana ta bakwai ne a ƙarshen duniya.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Na kasance cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata babbar murya, kamar ta ƙaho. Ru’ya ta Yohanna 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Adventists na kwana ta bakwai a ƙarshen duniya waɗanda za su fahimci saƙon da aka buɗe a cikin Ru’ya ta Yohanna za su yi haka ne domin suna “cikin Ruhu.” A cikin mahallin misalin da aka gaya mana cewa “yana kwatanta gogewar mutanen Adventist,” Yohanna budurwa mai hikima ce, gama yana da man Ruhun. Yana wakiltar budurwai masu hikima a ƙarshen duniya, waɗanda suke jin babbar murya “a bayansu.” “Muryar daga baya” gare shi ita ce Alpha da Omega kamar yadda aka bayyana a aya ta gaba kai tsaye, kuma muryar tana sanar da shi ya komo ga tsoffin hanyoyi ya yi tafiya a cikinsu.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

Ga abin da Ubangiji ya ce, Ku tsaya a hanyoyi, ku duba, ku tambayi tsoffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta, za ku sami hutawa ga rayukanku. Amma suka ce, Ba za mu yi tafiya a cikinta ba. Irmiya 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

“Hutun” da Irmiya yake nufi shi ne zubowar Ruhu Mai Tsarki a lokacin ruwan sama na ƙarshen lokaci. A aya ta gaba Irmiya ya ba da misali na biyu game da budurwai marasa hikima waɗanda suka ƙi komawa ga tubalan asalin Adventism (tsoffin hanyoyi) su yi tafiya a cikinsu.

Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

Na kuma sa masu tsaro a kanku, ina cewa, “Ku saurari ƙarar ƙaho.” Amma suka ce, “Ba za mu saurara ba.” Irmiya 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Sa’ad da Yohanna ya ji murya a bayansa tana ja-gorantarsa zuwa ga tsofaffin hanyoyi ko ga tubalan kafuwar Adventism, muryar da ya ji kamar ƙaho ce. Ana isar da wannan murya ta wurin “masu tsaro” da Allah ya sa a kan Adventism. Uba Miller shi ne mai tsaron da ya busa ƙahon gargaɗi a farkon Adventism a lokacin shelar mala’ika na farko mai sanar da buɗewar shari’a. Amma Yohanna musamman yana wakiltar waɗanda suke shelar saƙon mala’ika na uku mai sanar da rufe shari’a. Yana wakiltar waɗanda suke komawa ga tubalan kafuwar da Allah ya kafa ta wurin aikin Miller.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Mun sha nuna sau da yawa cikin shekaru, (kuma ana iya same shi a cikin Allunan Habakkuk), cewa saƙon mala’ika na fari, “ku ji tsoron Allah,” domin ya hukunta mutum game da zunubi ne, kuma saƙon mala’ika na biyu shi ne inda ake bayyana adalci, saƙon na uku kuma yana bayyana shari’a. Waɗannan su ne matakai uku na mala’iku uku, haka kuma matakai uku na aikin Ruhu Mai Tsarki. Waɗannan matakai uku kuma ana wakilta su da haruffa uku na Ibrananci da suka ƙunshi kalmar Ibrananci wadda ake fassara da “gaskiya.” A cikin nassi daga Yohanna sha shida, Yesu yana magana ne game da aikin Ruhu Mai Tsarki wajen jagorantar mutanen Allah zuwa cikin “dukan gaskiya,” tare kuma da nuna musu “abubuwan da za su zo.” Duk da haka Yesu ya ce yana da “abubuwa masu yawa da zan gaya muku, amma ba za ku iya ɗaukarsu yanzu ba.”

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Ina fata kun fahimci wani ɓangare na muhimmancin kalmar Ibrananci da aka fassara da “gaskiya.” Gama yanzu ne kawai muka fara amfani da wannan alama a cikin nazarinmu. A cikin ayoyi uku na farko na Ru’ya ta Yohanna sura ta ɗaya an bayyana tsarin sadarwa tsakanin Allah da mutum. An bayyana shi tun ma kafin Ru’ya ta bayyana yanayi mai ninki uku na Allahntaka. Yana samun shaida ta biyu a cikin ayoyi na ƙarshe na Ru’ya, kuma ta haka, bisa ga yin amfani da “layi bisa layi,” yana haifar da ƙarin haske.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Sa’an nan idan muka ƙara Farawa 1:1–2:3, za mu sami shaidu na uku da kuma wani layin annabci da za a ɗora bisa layuka biyu na baya a farkon da kuma ƙarshen Ru’ya ta Yohanna.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Sa’an nan mu ƙara alkawari na ƙarshe a cikin Tsohon Alkawari wanda yake tantance Iliya mai zuwa, sai mu sami layukan annabci huɗu.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Sa’an nan mu ƙara sura ta fari ta Sabon Alkawari, kuma muna da layuka biyar da za mu haɗa wuri guda domin samar da saƙon ƙarshe da ake samu a cikin Littafi Mai Tsarki sa’ad da ake amfani da ƙa’idar Alfa da Omega ga dukan layukan. Idan za mu kammala layuka biyar ɗin da muka riga muka tantance, ta wurin amfani da ƙa’idar a faɗin duka ga waɗannan layuka biyar, to, ya kamata mu sa ran ganin ƙarshen Matta da ƙarshen Yohanna suna ba da shaida ga irin wannan bayani ɗaya da dukan layukan annabci guda biyar na “na fari da na ƙarshe” da muke dubawa suke bayarwa.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Saƙon da ake buɗe hatiminsa an kafa shi ne a cikin littafin Ru’ya ta Yohanna, sabili da haka shi ne ma’aunin nuni ga sauran layukan, daidai da Sister White tana sanar da mu cewa “dukan littattafan Littafi Mai Tsarki suna haɗuwa kuma suna ƙarewa a cikin Ru’ya ta Yohanna.” Saƙon ayoyi uku na farko na littafin Ru’ya ta Yohanna suna bayyana tsarin da Allah yake amfani da shi wajen isar da maganarsa zuwa ga Yohanna domin ya rubuta ta kuma ya aika ta zuwa ga ikkilisiyoyi. Littafi na farko na Sabon Alkawari, kamar yadda aka riga aka lura, yana bayyana zuriyar Yesu Almasihu kuma yana farawa da wani muhimmin batu mai cike da bayani.

The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

Littafin zuri’ar Yesu Almasihu, ɗan Dawuda, ɗan Ibrahim. Matiyu 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Yesu ya ƙare mu’amalarsa kai tsaye da Yahudawan masu gardama ta wurin rufe musu baki da batun “ɗan Dawuda,” batu ne da Yahudawa ba za su iya fahimtarsa ba sai dai idan sun fahimci ƙa’idar Littafi Mai Tsarki ta farawa da ƙarewa. Ba su fahimce ta ba, kuma yawancin Adventists ma ba su fahimta ba. Duk wanda yake son yin gardama a kan ƙa’idar tarihin da yake maimaita kansa yana nuna cewa bai fahimci cewa Isra’ila ta dā alama ce ta Isra’ila ta zamani ba, kuma rashin niyyarsu ta gaskata wannan ƙa’ida shi ne daidai wannan rashin niyya da ta kasance a ƙarshen Isra’ila ta dā wajen fahimtar wannan ƙa’ida guda. Yesu ya wakilci wannan ƙa’ida a cikin wasarsa ta ƙarshe ga Yahudawa ta wurin juyar da hankalinsu zuwa ga warwarar yadda Ubangijin Dawuda kuma zai iya kasancewa ɗan Dawuda?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Yahaya sura ta ɗaya ta bayyana cewa tun fil’azal Kalma tana tare da Allah, kuma Kalmar Allah ce, kuma Kalmar ce ta halicci dukan abubuwa. Wannan kuwa, ba shakka, ya yi daidai da sauran jimlolin da muke nufi da su. Kuma idan muka yi la’akari da kalmomin ƙarshe a cikin bisharar Yahaya, za mu ga Bitrus, bayan ya ji Yesu yana bayyana yadda zai mutu, yana tambayar Yesu abin da zai faru da manzo Yahaya.

Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

Bitrus kuwa, da ya gan shi, ya ce wa Yesu, Ubangiji, wannan mutum fa, me zai yi? Yesu ya ce masa, In na so ya zauna har in zo, me ya shafe ka da haka? ka bi ni. Sai wannan magana ta bazu a cikin ’yan’uwa, cewa almajirin nan ba zai mutu ba. Duk da haka Yesu bai ce masa, Ba zai mutu ba; sai dai, In na so ya zauna har in zo, me ya shafe ka da haka? Wannan shi ne almajirin nan wanda yake ba da shaida game da waɗannan abubuwa, kuma ya rubuta waɗannan abubuwa: kuma mun sani shaidarsa gaskiya ce. Akwai kuma waɗansu abubuwa da yawa waɗanda Yesu ya yi, waɗanda da a ce za a rubuta su, ɗaya bayan ɗaya, ina tsammani ko duniya kanta ba za ta iya ɗaukar littattafan da za a rubuta ba. Amin. Yohanna 21:21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Bitrus yana so ya san yadda Yahaya zai mutu, ko ma ko Yahaya zai mutu. An maimaita amsar sau biyu a cikin wannan nassi sa’ad da Yesu ya faɗe ta, sa’an nan Yahaya ya sake maimaitawa, “In Ina so shi [Yahaya] ya zauna har in zo, mene ne wannan a gare ka?” Yahaya kuwa ya rayu har zuwa Zuwa ta Biyu na Yesu.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

Za ku iya gani ko ku ji wannan “gaskiya” ne kaɗai idan kun gaskata da maimaituwar tarihi, kuma har ila yau, cewa tarihin da za a maimaita yana maimaituwa ne a ƙarshen duniya. A ƙarshen duniya ne Yahaya yake sa’ad da ya rubuta littafin Ru’ya ta Yohanna. Littafi na ƙarshe a cikin bisharar Yahaya ya yi daidai da sauran layukan farko da ƙarshe, gama yana ajiye Yahaya a cikin tarihin al’amuran da ke kaiwa ga Zuwa ta Biyu inda shi, yana wakiltar waɗanda suke shelanta saƙon gargaɗi na ƙarshe, yake aika wannan saƙon zuwa ga ikkilisiyoyi.

“In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

“A kwanakin Kiristoci na farko, Almasihu ya zo karo na biyu. Zuwansa na farko ya kasance a Baitalami, sa’ad da ya zo a matsayin jariri. Zuwansa na biyu kuwa ya kasance a Tsibirin Patmos, sa’ad da ya bayyana kansa cikin ɗaukaka ga Yahaya Mai Wahayi, wanda ‘ya fāɗi a ƙafafunsa kamar matacce’ sa’ad da ya gan shi. Amma Almasihu ya ƙarfafa shi domin ya iya jure wa ganin, sa’an nan kuma ya ba shi saƙo ya rubuta zuwa ga ikilisiyoyin Asiya, waɗanda sunayensu suke bayyana siffofin kowace ikilisiya.”

“The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

“Haske da Almasihu ya bayyana wa bawansa annabi dominmu ne. A cikin wahayinsa an ba da saƙonnin mala’iku uku, da kuma kwatancin mala’ikan da zai sauko daga sama da babban iko, yana haskaka duniya da ɗaukakarsa. A cikinsa akwai gargadi game da muguntar da za ta wanzu a kwanaki na ƙarshe, da kuma game da alamar dabbar. Ba wai kawai za mu karanta mu kuma fahimci wannan saƙo ba, amma za mu yi shelar sa ga duniya da sauti marar ruɗani. Ta wurin gabatar da waɗannan abubuwan da aka bayyana wa Yohanna, za mu iya tayar da mutane.” Manuscript Releases, juzu’i na 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Ƙarshen bisharar Yohanna ya bayyana tsarin isar da saƙo kamar yadda yake a ayoyi uku na farko na Ru’ya ta Yohanna, ta wurin sanya Yohanna a annabce cikin tarihin Zuwan na Biyu. Ta haka ne, ana amfani da “zuwa ta biyu” ta farko ta Yesu (Patmos) domin a kwatanta “zuwa ta biyu” tasa ta ƙarshe. Wannan ya yi cikakkiyar daidaito da sauran layukan da muke dubawa, domin yana wakiltar Yohanna a ƙarshen duniya, a Patmos inda ya karɓi Ru’ya ta Yesu Almasihu. To, yaya game da ƙarshen littafin Matiyu?

Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

Sai almajiran nan goma sha ɗaya suka tafi zuwa ƙasar Galili, zuwa kan dutsen da Yesu ya tsara musu. Da suka gan shi kuwa, sai suka yi masa sujada; amma waɗansu suka yi shakka. Sai Yesu ya matso ya yi musu magana, yana cewa, An ba ni dukan iko a cikin sama da kuma a bisa ƙasa. Saboda haka ku tafi, ku almajirtar da dukan al’ummai, kuna yi musu baftisma cikin sunan Uba, da na Ɗa, da na Ruhu Mai Tsarki: kuna koya musu su kiyaye dukan abubuwan da na umarce ku da su: ga shi kuwa, ni ina tare da ku kullum, har zuwa ƙarshen duniya. Amin. Matiyu 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

A cikin wannan sashe, an ba wa Yesu dukan iko, kuma wannan, ba shakka, zai kasance ikonSa na halitta. Sa’an nan kuma ya ba da umarni a yi baftisma cikin sunan Uba, da Ɗa, da kuma Ruhu Mai Tsarki wanda ya yi motsi a bisan ruwa a Farawa ta ɗaya, da ruhohi bakwai da suke gaban kursiyin Allah. Wannan sashe yana bayyana cewa ya kamata Kiristoci su gane mutanen uku na triyo na sama a matsayin halittu uku mabambanta. Ƙarshen Matta yana ƙara wa layukan kamar yadda sauran shida suke yi.

“Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

“Kristi ya mai da baftisma alamar shiga cikin mulkinsa na ruhaniya. Ya mai da wannan sharadi tabbatacce wanda dole ne kowa ya bi, idan yana so a amince da shi a matsayin wanda yake ƙarƙashin ikon Uba, da Ɗa, da Ruhu Mai Tsarki. Kafin mutum ya sami gida a cikin ikkilisiya, kafin ya ƙetare mashigin mulkin Allah na ruhaniya, dole ne ya karɓi hatimin sunan allahntaka, ‘Ubangiji shi ne adalcinmu.’ Irmiya 23:6.

“Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

“Baftisma babban yin watsi ne mai tsanani ƙwarai da duniya. Waɗanda ake yi wa baftisma cikin suna uku na Uba, da Ɗa, da Ruhu Mai Tsarki, tun a ƙofar shigarsu cikin rayuwar Kiristanci sukan bayyana a fili cewa sun bar bautar Shaiɗan, kuma sun zama ’yan gidan sarauta, ’ya’yan Sarkin sama. Sun yi biyayya ga umarnin nan, ‘Ku fito daga cikinsu, ku rabu, … kuma kada ku taɓa abu marar tsarki.’ Kuma a kansu ne alkawarin nan yake cika, ‘Zan karɓe ku, kuma zan zama Uba a gare ku, ku kuwa za ku zama mini ’ya’ya maza da mata, in ji Ubangiji Maɗaukaki.’ 2 Korintiyawa 6:17, 18.”

“As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

“Yayin da Kiristoci suke miƙa kansu ga tsattsarkan bikin baftisma, Yana rubuta alkawarin da suke yi na kasancewa masu aminci gare Shi. Wannan alkawari shi ne rantsuwar biyayyarsu. Ana yi musu baftisma cikin sunan Uba da Ɗa da Ruhu Mai Tsarki. Ta haka ne ake haɗa su da manyan iko uku na sama. Suna ɗaukar wa kansu alƙawari su yi watsi da duniya kuma su kiyaye dokokin mulkin Allah. Daga wannan lokaci gaba, za su yi tafiya cikin sabuwar rayuwa. Ba za su ƙara bin al’adun mutane ba. Ba za su ƙara bin hanyoyin rashin gaskiya ba. Za su yi biyayya ga ƙa’idojin mulkin sama. Za su nemi ɗaukakar Allah. Idan suka kasance masu aminci ga alkawarinsu, za a tanada musu alheri da iko waɗanda za su ba su damar cika dukan adalci. ‘Amma dukan waɗanda suka karɓe Shi, su ne Ya ba iko su zama ’ya’yan Allah, wato waɗanda suke ba da gaskiya ga sunansa.’” Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Yesu yana bayyana ƙarshen ta wurin farkon a cikin Kalmarsa, gama Shi ne Kalmar, kuma Shi ne Alfa da Omega.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Haɗa waɗannan layuka bakwai tare yana gina cikakken hoto ƙwarai game da tsarin sadarwa tsakanin Allah da mutum, tare da wasu muhimman gaskiya masu matuƙar mahimmanci da sauran shaidu na “layuka” suka gabatar kuma suka tabbatar. “Layuka” bakwai na annabci masu wakiltar Alfa da Omega. Amma yaya game da littafin Malachi?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Littafin Malakai tsawatawa ce mai zafi ga firistoci marasa aminci a cikin Adventism. Ya buɗe da bayyana rukunai biyu na masu bauta a cikin Adventism a ƙarshen duniya.

The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

Nauyin maganar Ubangiji ga Isra’ila ta bakin Malaki. Na ƙaunace ku, in ji Ubangiji. Duk da haka kuna cewa, Ta wace hanya ka ƙaunace mu? Ashe Isuwa ba ɗan’uwan Yakubu ba ne? in ji Ubangiji: duk da haka na ƙaunaci Yakubu. Malaki 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Malaki ya ƙara sanar da mu cewa rukuni biyu na masu ibada a ƙarshen duniya rukuni biyu ne na firistoci.

And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

Yanzu fa, ya ku firistoci, wannan umarni naku ne. In ba za ku ji ba, in kuwa ba za ku sa shi a zuciya ba, domin ku ba da ɗaukaka ga sunana, in ji Ubangijin runduna, zan aika da la’ana a kanku, kuma zan la’anta albarkokinku; hakika, na riga na la’ance su, domin ba ku sa shi a zuciya ba. Malachi 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Farkon littafin Malachi yana kwatanta saƙon Laodicea da na Filadelfiya ta wurin nau’i biyu na firistoci. An umurci firistocin su “ji.” Yohanna yana wakiltar firistocin da suke ji, kuma firist yana wakiltar zaɓaɓɓun mutanen alkawarin Allah. Sun riga sun kasance a ƙarƙashin la’ana, kuma za a sāke la’anta su idan ba su “ji” ba, kuma idan “ba su” ko “ba za su” “sa shi a zuciya” ba.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

Ku ma, kamar duwatsu masu rai, ana gina ku ku zama gida na ruhaniya, firistoci masu tsarki, domin ku miƙa hadayu na ruhaniya, karɓaɓɓu ga Allah ta wurin Yesu Almasihu. Saboda haka kuma a rubuce yake a cikin Nassi cewa, Ga shi, ina aza a Sihiyona babban dutsen kusurwa, zaɓaɓɓe, mai daraja: kuma duk mai ba da gaskiya gare shi ba za a kunyatar da shi ba. Saboda haka gare ku masu ba da gaskiya, shi mai daraja ne: amma ga marasa biyayya, dutsen da magina suka ƙi, shi ne aka mai da shugaban kusurwa, Kuma dutsen tuntuɓe, da dutsen saɓo, ga waɗanda suke tuntuɓe a kan kalmar, suna marasa biyayya: wanda kuma aka ƙaddara musu. Amma ku kuwa zaɓaɓɓiyar al’umma ce, firistoci na sarauta, al’umma mai tsarki, jama’a ta musamman; domin ku bayyana yabon wanda ya kira ku daga duhu zuwa ga haskensa mai banmamaki: Waɗanda a dā ba jama’a ba ne, amma yanzu ku ne jama’ar Allah: waɗanda ba su sami jinƙai ba, amma yanzu sun sami jinƙai. 1 Bitrus 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Firistoci su ne mutanen Allah da ya zaɓa, waɗanda ake gwada su ta wurin “dutsen kusurwa” da ke cikin harsashin haikalin. Dutsen kusurwa shi ne abin da ake daidaita dukan sauran duwatsun harsashi da shi, kuma shi ne dutsen da ke ɗaukar nauyin dukan haikalin. Dutsen kusurwar Miller shi ne “sau bakwai” na Leviticus ashirin da shida. Dutsen kusurwa, ko kuma dutsen da magina suka ƙi, labari ne na gaskiya game da ginin haikalin, wanda aka bayyana dalla-dalla ƙwarai a cikin rubuce-rubucen Ruhun Annabci. Wani batu game da dutsen farko da aka ƙi shi ne, an ajiye shi gefe bayan an ƙi shi, kuma tun daga wannan lokaci maginan haikalin za su riƙa tuntuɓe a kai a kai a kan dutsen kusurwar da aka ajiye gefe a cikin filin aikinsu. Ya kasance dutsen tuntuɓe.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

A cikin Malaki, Allah yana sanar da mugayen firistoci, waɗanda kuma aka sani da wawaye budurwan Laodikiya, cewa zai—kuma ya riga ya—“la’ance” su. Yana la’antar su domin ba za su “ji” ba kuma ba za su “dora” saƙon Iliya a kan zukatansu ba. Saƙon Iliya yana mai da zukatan ubanni ga ’ya’ya, da zukatan ’ya’ya kuma ga ubanni. Juya zukatansu yana wakiltar jin saƙon Iliya na ubanni da ’ya’ya, wanda shi ne ƙa’idar farko da ƙarshe. Jin saƙon na farko da ƙarshe bai isa ba; dole ne a dora shi a kan zuciya. Karɓar saƙon Iliya shi ne dora shi a kan zuciyarka. Idan firist ba zai ji wannan ƙa’ida ba, za a la’ance shi.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Sun jawo la’ana a kansu ne lokacin da a shekara ta 1863 suka fara tsarin ƙin karɓar ainihin gaskiya ta farko ta tushe da Miller ya gano, kuma ba su yi kome ba sai ci gaba da wannan ƙin karɓar har zuwa wannan rana. Amma ko da yake la’ana mai ci gaba ta fara ne a shekara ta 1863, (gama sun riga sun zama waɗanda aka la’anta), la’anan da take a sigar lokaci mai zuwa tana faruwa ne sa’ad da aka tofar da su daga bakin Ubangiji a dokar Lahadi. Farkon Malaki yana misalta ƙarshe, gama ƙarshe yana wakiltar gargaɗi na ƙarshe da aka bayar ga firistoci masu hikima da marasa hikima. Masu hikima da marasa hikima a cikin Malaki an wakilta su a matsayin Isuwa da Yakubu. Ɗan’uwa na fari yana wakiltar alkawari ta wurin gadon ɗan fari na kasancewa ɗan fari haifaffe, a saɓanin wani ƙaramin ɗan’uwa. Na fari yana kasancewa na farko, kuma ƙaramin yana kasancewa na ƙarshe.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

A cikin Malakai, duka Isuwa da Yakubu Adventistocin Laodiceya ne, amma na ƙarshen daga baya ya ji “muryar” Ubangiji, ya tuba, aka kuma canja masa suna zuwa Isra’ila. Babban, na fari, bai ji ba. Yakubu ya ji muryar Ubangiji a daren da ya yi mafarki ya ga mala’iku suna hawa suna sauka a kan tsani, mai wakiltar Almasihu. Yakubu yana wakiltar Adventistocin Laodiceya a ƙarshen duniya waɗanda ake tuba da su daga Laodiceyawa zuwa Filadelfiyawa sa’ad da suka fuskanci ayoyi uku na farko na Ru’ya ta Yohanna sura ta ɗaya, kamar yadda aka misalta ta wurin Yohanna da mafarkin Yakubu na tsanin da mala’iku ke hawa suke sauka. Wannan kwarewa tana nuna farkon tuba da sauyin Yakubu zuwa Isra’ila, wato Filadelfiyan. Ƙarshen labarin tuban Yakubu kuwa shi ne lokacin da ya yi kokawa da Almasihu a Peniyel. Saboda haka, labarin gadon farin Yakubu ya fara ne a ayoyi uku na farko na Ru’ya ta Yohanna sura ta ɗaya lokacin da ake kwance hatimin saƙon gargaɗi na ƙarshe, kuma yana ƙarewa ne a zamanin annoba bakwai na ƙarshe, a lokacin wahala.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Dukkanin rukunan farawa da ƙarewa huɗu, “layi bisa layi,” suna ba da shaida ga saƙon Wahayin Yesu Almasihu. Tambayar ita ce ko firistoci marasa hikima za su ji ko kuwa ba za su ji ba.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Mai albarka ne wanda yake karantawa, da waɗanda suke sauraron kalmomin wannan annabci, suke kuma kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. Ru’ya ta Yohanna 1:3.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Firistoci masu hikima waɗanda suke jin abin da Ruhu yake faɗa wa ikkilisiyoyi, suna jin saƙon Iliya. Miller shi ne Iliya, kuma waɗansu sun ji, amma waɗansu kuma suka ƙi.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“An kai dubban mutane ga rungumar gaskiyar da William Miller ya yi wa’azi da ita, kuma aka tashe bayin Allah cikin ruhu da ikon Iliya domin su shelanta saƙon. Kamar Yahaya, magabacin Yesu, waɗanda suka yi wa’azin wannan saƙo mai tsanani sun ji tilas su sa gatari a gindin itacen, su kuma kira mutane su ba da ’ya’yan da suka dace da tuba. An tsara shaidarsu domin ta tayar da hankali kuma ta yi tasiri mai ƙarfi a kan ikilisiyoyi, ta kuma bayyana ainihin halinsu. Kuma sa’ad da aka yi shelar gargaɗin nan mai tsanani na a guje wa fushin da ke zuwa, mutane da yawa da suke haɗe da ikilisiyoyi suka karɓi saƙon warkarwa; suka ga koma-bayansu, kuma da hawaye masu zafi na tuba da matsananciyar azabar rai, suka ƙasƙantar da kansu a gaban Allah. Kuma yayin da Ruhun Allah ya sauka a kansu, suka taimaka wajen ɗaga wannan kira, ‘Ku ji tsoron Allah, ku kuma ba shi ɗaukaka; gama sa’ar shari’arsa ta zo.’” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

An yi wa Miller misali da Iliya da kuma Yohanna Mai Baftisma, gama Yohanna Mai Baftisma ya shirya hanya domin zuwan Kristi na fari, kuma Miller ya shirya hanya domin Kristi ya shiga Wuri Mafi Tsarki na Wuri Mai Tsarki na sama a ranar 22 ga Oktoba, 1844. Malaki ya bayyana aikin Yohanna da na Miller kai tsaye.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

Ga shi, zan aika manzona, kuma zai shirya hanya a gabana: Ubangiji kuwa, wanda kuke nema, zai zo haikalinsa farat ɗaya, wato manzon alkawari, wanda kuke jin daɗinsa: ga shi, zai zo, in ji Ubangijin runduna. Amma wa zai iya jure ranar zuwansa? kuma wa zai tsaya sa’ad da ya bayyana? gama yana kama da wutar mataci, kuma kamar sabulun mai wanki: Kuma zai zauna kamar mai tacewa da mai tsarkake azurfa: zai kuma tsarkake ’ya’yan Lawi, ya kuma tsarkake su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da ta Urushalima za ta zama abin karɓa ga Ubangiji, kamar a zamanin dā, kamar kuma a shekarun da suka shuɗe. Kuma zan zo kusa gare ku domin shari’a; zan kuma zama shaida mai sauri a kan masu sihiri, da masu zina, da masu rantsuwar ƙarya, da waɗanda suke ƙuntata wa ma’aikaci hakkinsa a cikin ladarsa, da gwauruwa, da maraya, da waɗanda suke karkatar da baƙo daga hakkinsa, kuma ba sa tsorona, in ji Ubangijin runduna. Gama ni ne Ubangiji, ba ni canzawa; saboda haka ku ’ya’yan Yakubu ba a hallaka ku ba. Malakai 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

A matsayin “mai tsaro” ga tarihinsa, aikin Miller ya wakilta ɗaga harsashin haikali. Aikinsa a farkon dole ne ya zama kwatancin wani aiki da yake wakiltar kammala haikali. Wannan aiki na ƙarshe yana bukatar wani mai tsaro ya ba kakaki wani tabbataccen sauti. Miller da saƙon mala’ika na fari sun shelanta buɗewar shari’a, kuma mai tsaron da Miller yake misalta wa a ƙarshen Adventism zai shelanta rufewar shari’a.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

A cikin Malakai Ubangiji ya yi alkawarin kawo hukunci “a kan masu sihiri, da a kan mazinata, da a kan masu rantsuwar ƙarya, da a kan waɗanda suke zaluntar ɗan haya a hakkinsa na albashi, da gwauruwa, da maraya, da waɗanda suke karkatar da baƙo daga haƙƙinsa, kuma ba sa jin tsorona.” Waɗanda ake fayyacewa a nan su ne waɗanda “ba sa jin tsoron” “Ubangijin runduna.” William Miller shi ne manzon mala’ika na fari wanda yake kira ga mutane su “ji tsoron Allah.” Ƙin karɓar tushe-tushen bangaskiya shi ne ƙin jin tsoron Allah.

For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

Gama, ga shi, rana tana zuwa, wadda za ta ƙone kamar tanda; kuma dukan masu girman kai, i, da dukan masu aikata mugunta, za su zama ƙaiƙayi: kuma ranar da take zuwa za ta cinye su, in ji Ubangiji Mai Runduna, har ba za ta bar musu saiwa ko reshe ba. Amma gare ku masu tsoron sunana, Rana ta adalci za ta fito da waraka a fikafikanta; kuma za ku fita, ku yi girma kamar 'yan maruƙa na garke. Kuma za ku tattake mugaye; gama za su zama toka a ƙarƙashin tafin ƙafafunku a ranar da zan yi wannan, in ji Ubangiji Mai Runduna. Ku tuna da shari'ar Musa bawana, wadda na umarce shi da ita a Horeb domin dukan Isra'ila, tare da farillai da hukunce-hukunce. Ga shi, zan aiko muku da Iliya annabi kafin zuwan babbar rana mai ban tsoro ta Ubangiji: Kuma shi zai mai da zuciyar ubanni ga 'ya'yansu, da zuciyar 'ya'ya ga ubanninsu, kada in zo in bugi ƙasa da la'ana. Malachi 4:1–6.

  • The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

    Farkon Littafi Mai Tsarki (Farawa) da ƙarshen Littafi Mai Tsarki (Ru’ya ta Yohanna).

  • The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

    Farkon Tsohon Alkawari (Farawa) da ƙarshen Tsohon Alkawari (Malaki).

  • The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

    Farkon Sabon Alkawari (Mattiyu) da ƙarshen Sabon Alkawari (kuma Wahayin Yahaya).

  • The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

    Farkon shaidar Yohanna (Bisharar Yohanna) da ƙarshen shaidar Yohanna (kuma Ru’ya ta Yohanna).

  • The beginning of Malachi and the end of Malachi.

    Farkon Malaki da ƙarshen Malaki.

  • The beginning of Matthew’s gospel and the end of Matthew’s gospel.

    Farkon Bisharar Matiyu da ƙarshen Bisharar Matiyu.

  • The beginning of John’s gospel and the end of John’s gospel.

    Farkon Bisharar Yohanna da ƙarshen Bisharar Yohanna.

  • The beginning of the four gospels and the end of the four gospels.

    Farkon bisharori huɗu da ƙarshen bisharori huɗu.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Sa’ad da muka cire farkon ko ƙarshen annabci da aka ambata fiye da sau ɗaya, sai ya zama layukan annabci takwas waɗanda za a tattaro wuri guda a ɗora su a kan ayoyi uku na farkon Ru’ya ta Yohanna. To, yaya game da ƙarshen Farawa?

Genesis chapter fifty ends with the death of Joseph.

Surar Farawa ta hamsin ta ƙare da mutuwar Yusufu.

So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

Saboda haka Yusuf ya rasu, yana da shekaru ɗari da goma; suka kuma yi masa ƙamshi, aka sa shi a cikin akwatin gawa a Masar. Farawa 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Babi na arba’in da takwas ya bayyana mutuwar Yakubu. Kasancewar mutuwar Yakubu ta zo da farko a babi na arba’in da takwas, wadda ta kai ga mutuwar Yusuf a ayoyin rufe na babi na hamsin, yana ɗora hatimin Alfa da Omega a kan babobi uku na ƙarshe na Farawa a matsayin ƙarshen littafin Farawa.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Ana amfani da waɗannan mutuwa biyu a matsayin alamomi na farkon da ƙarshen bautar Isra’ila a Masar. A farkon, aka mayar da jikin Yakubu domin a binne shi tare da kakanninsa, kuma sa’ad da Musa ya fito daga Masar, ya kawo ƙasusuwan Yusuf domin a binne su a wurin binne na kakanninsa.

And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

Sai Musa ya ɗauki ƙasusuwan Yusufu tare da shi; gama ya rantsar da ’ya’yan Isra’ila ƙwarai, yana cewa, Lalle ne Allah zai ziyarce ku; kuma za ku ɗauke ƙasusuwana daga nan tare da ku. Fitowa 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Ƙarshen Farawa shi ne surori uku na ƙarshe. A cikin sura ta arba’in da takwas, Yakubu (Isra’ila) ya furta albarkatu a kan ’ya’yansa maza goma sha biyu, waɗanda aka bayyana kai tsaye a matsayin annabce-annabce game da abin da zai faru da waɗannan kabilu goma sha biyu a cikin “kwanaki na ƙarshe” na hukuncin bincike.

And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

Sai Yakubu ya kira ’ya’yansa, ya ce, “Ku taru wuri guda, domin in faɗa muku abin da zai same ku a kwanaki na ƙarshe. Ku taru wuri guda, ku saurara, ya ku ’ya’yan Yakubu; ku kasa kunne ga Isra’ila mahaifinku.” Farawa 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

A cikin “kwanaki na ƙarshe” na shari’ar bincike Ubangiji ya yi alkawari zai tattara ’ya’yansa maza goma sha biyu, waɗanda ake wakilta da dubu ɗari da arba’in da huɗu a cikin littafin Ru’ya ta Yohanna. Waɗannan su ne waɗanda Yohanna ya wakilta a cikin littafin Ru’ya ta Yohanna. Ana tattara su ta wurin kira daga Yakubu, kiran daga tarihin farkonsu wanda aka gaya musu su “ji,” kuma su “saurara” gare shi. A cikin kwanaki na ƙarshe, waɗanda ’ya’yan Yakubu suka kasance alama ta su “suna ji” saƙo kuma “suna saurara” ko kuwa kamar yadda Yohanna ya ce “suna kiyaye” waɗannan abubuwan da aka rubuta a ciki. Kira ne daga uba zuwa ga ’ya’ya, saƙon Iliya ne. Waɗanda aka kira ana kiransu “’ya’yan Yakubu,” kuma su ma za su “saurari Isra’ila” ubansu.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Isuwa da Yakubu a cikin Malaki suna wakiltar budurwai masu hikima da marasa hikima. Kiran yana fitowa daga mahaifinsu Yakubu da mahaifinsu Isra’ila, yana nuna cewa sa’ad da aka yi kira na ƙarshe kowa Adventist na Laodikiya ne, kuma zaɓin an sa a hannunsu kansu ko su zama ɗan Yakubu, mai ruɗi, ko Isra’ila, mai nasara. Abin da yake ba su damar yin zaɓi shi ne ikon halitta da ke cikin saƙon. Idan aka karanta saƙon, aka ji shi, aka kuma kiyaye shi, to ta wurin daidai wannan ikon halitta wanda ya kawo dukan abubuwa cikin wanzuwa za a canja su su zama ɗan Isra’ila. Ƙin ji kuwa, shi ne riƙe gogewar Yakubu, mai ruɗi.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Kiran taruwa na Yakubu, wanda kuma shi ne kiran taruwa na saƙon da aka buɗe a Ru’ya ta Yohanna, alama ce mai muhimmanci da ya kamata a fahimta. “Lokuta bakwai” na Littafin Firistoci sura ta ashirin da shida yana koyar da cewa babu wani taruwa sai an riga an yi warwatsewa tun da farko. Mutane dubu ɗari da arba’in da huɗu su ne waɗanda aka warwatsa tun kafin kiran ya zo. Ana ci gaba da nuna wannan gaskiya sau da yawa a cikin Littafi Mai Tsarki.

Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

Ku ji maganar Ubangiji, ya ku al’ummai, ku shelanta ta cikin tsibiran da ke nesa, ku ce, Shi wanda ya warwatsa Isra’ila zai tattara shi, ya kuma kiyaye shi, kamar yadda makiyayi yake kiyaye garkensa. Irmiya 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Alkawarin da aka sāke sabuntawa tare da mutum dubu ɗari da arba’in da huɗu ya haɗa da alkawarin cewa Allah zai rubuta dokarsa a kan zukatanmu. Amma waɗanda Ubangiji ya yi musu wannan aikin halitta tuni an riga an warwatsa su.

Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

Sai maganar Ubangiji ta sāke zuwa gare ni, tana cewa, Ɗan mutum, ’yan’uwanka, har ma ’yan’uwanka, mutanen danginka, da dukan gidan Isra’ila gaba ɗaya, su ne waɗanda mazaunan Urushalima suka ce musu, “Ku yi nesa da Ubangiji; gare mu aka ba wannan ƙasa ta zama gādo.” Saboda haka ka ce, Ga abin da Ubangiji Allah yana faɗa; Ko da yake na jefar da su can nesa a cikin al’ummai, ko da yake kuma na watsar da su cikin ƙasashe, duk da haka zan kasance a gare su kamar ƙaramin wuri mai tsarki a cikin ƙasashen da za su shiga. Saboda haka ka ce, Ga abin da Ubangiji Allah yana faɗa; Lalle zan tattara ku daga cikin al’ummai, in kuma tara ku daga cikin ƙasashen da aka watsar da ku, in ba ku ƙasar Isra’ila. Za su kuwa zo can, su kawar daga can dukan abubuwan ƙyama na ƙasar da dukan abubuwan banƙyama nata. Zan kuma ba su zuciya guda, in sa sabon ruhu a cikinku; zan cire zuciyar dutse daga jikinsu, in ba su zuciyar nama. Ezekiel 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Har yanzu akwai ƙarin abin da ya kamata a faɗa game da taruwar dubu ɗari da arba’in da huɗu dangane da “warwatsuwar,” amma da fari muna bukatar mu tattaro nazarin sa hannun Alfa da Omega a cikin waɗannan nassoshi tara da muke la’akari da su.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

An wakilta rukuni biyu a cikin surori uku na ƙarshe na Farawa. Akwai rukunin masu tawaye da kuma rukunin masu hikima. Dukkan rukunin biyu suna jin murya mai cewa, “Wannan ita ce hanya, ku bi ta,” amma rukuni ɗaya ya ƙi sauraron ƙarar ƙaho ya kuma yi tafiya cikin tsofaffin hanyoyi. An wakilta rukunin masu tawaye a cikin Farawa arba’in da takwas zuwa hamsin ta wurin ƙabila ta goma sha uku.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

A farkon Isra’ila ta dā akwai kabilu goma sha uku, kuma a farkon Isra’ila ta zamani akwai almajirai goma sha uku. Almajirin nan ɗaya da aka bambanta da sauran almajirai goma sha biyu, (kamar yadda aka bambanta Efraim daga sauran kabilu) su duka biyun alamomi ne na tawaye. Sister White ta kira Yahuda kai tsaye budurwa marar hikima.

“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

“Akwai ciyawar banza a tsakanin alkama, kuma za a ci gaba da kasancewarta har abada; wawaye budurwai suna tare da masu hikima, waɗanda ba su da mai a cikin tasoshinsu tare da fitilunsu. Akwai Yahuda mai kwaɗayi a cikin ikkilisiyar da Kristi ya kafa a duniya, kuma za a kasance da Yahudawa a cikin ikkilisiya a kowane mataki na tarihinta.” Signs of the Times, October 23, 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

Yahuda Iskariyoti budurwa marar hikima ce; shi ciyawa ce ta ƙarya, kuma idan budurwa marar hikima ce, to kuma ɗan Laodikiya ne.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Yanayin Ikilisiya da budurwai marasa hikima suke wakilta, ana kuma magana a kansa a matsayin yanayin Laodikiya.” Review and Herald, 19 ga Agusta, 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

’Ya’yan Yusuf biyu dukansu sun karɓi albarka daga Yakubu a sura ta arba’in da takwas ta Farawa, kuma daga wannan lokaci ake kiran su “rabin kabilu.” Ko rabin kabilu ne ko a’a, har yanzu kabilu ne. An maye gurbin Yahuda Iskariyoti da Matiyas domin ya cika wuri na sha biyu wanda a dā Yahuda Iskariyoti yake riƙe da shi. Yahuda almajiri ne, kuma a wannan ma’ana—akwai almajirai goma sha uku a ƙarshen Isra’ila ta dā, kamar yadda akwai kabilu goma sha uku a farkon.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Ɗan Yusufu, Ifraimu (ƙabila ta goma sha uku), ya zama alamar tawaye sa’ad da ƙabilu goma na arewa suka haɗu suka goyi bayan Yerobowam, suka kuma raba mulkin zuwa ƙabilu goma na arewa da ƙabilu biyu na kudu. Me ya sa nake bayyana Ifraimu ɗan Yusufu a matsayin alamar tawaye maimakon ɗan’uwansa Manassa? Tawayen da ake dangantawa da Ifraimu ya fara ne a sura ta arba’in da takwas, kafin Yakubu ya albarkaci ’ya’yansa maza goma sha biyu. A sura ta arba’in da takwas Yakubu ya fara albarkaci ’ya’yan Yusufu biyu. Domin Manassa shi ne ɗan fari, Yusufu yana sa ran cewa albarka ta fari a kan ’ya’yansa ya kamata ta sauka a kan Manassa, sai kuwa Yusufu ya tayar wa Yakubu da tawaye domin ya zaɓi Ifraimu.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Farkon Ifraimu a matsayin wakilin zaɓaɓɓun Allah yana ɗauke da shaidar tawaye, kuma ƙarshen Ifraimu shi ne warwatsuwar “sau bakwai” ta Littafin Firistoci ashirin da shida daga 723 BC har zuwa 1798. A 723 BC, ƙabilu goma na arewa, masarautar Ifraimu, (wadda kuma ake kira Isra’ila) sun karɓi mummunan rauni a matsayin masarauta ta annabcin Littafi Mai Tsarki. Wannan mummunan rauni ya fara wani annabcin lokaci da ya ƙare sa’ad da ikon papanci da masarautarsa suka karɓi mummunan rauni a 1798. Mummunan raunin ikon papanci a 1798 yana zama misali na faɗuwar Babila ta ƙarshe sa’ad da sarkin arewa zai “zo ga ƙarshensa ba tare da mai taimakonsa ba” a Daniyel sura ta goma sha ɗaya aya ta arba’in da biyar. Tawaye da faɗuwar Babila a kwanaki na ƙarshe an misalta su ta wurin tawaye da faɗuwar ikon papanci a 1798, wanda kuma aka misalta shi ta wurin tawaye da faɗuwar masarautar Ifraimu (Isra’ila) a 723 BC, wanda kuma aka misalta shi ta wurin tawayen Yusufu ga wahayi na annabci na ubansa kamar yadda aka bayyana a ƙarshen Farawa.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Tawayen da Ifraimu yake alama ce ta sa ya fara ne da tawayen ubansa (Yusufu) ga ubansa (Yakubu). A ƙarshe yana kaiwa ga tawayen kabilu goma na arewa, wanda kuma yake kaiwa ga “watsuwar da aka wakilta” a matsayin “sau bakwai” a cikin Littafin Firistoci ashirin da shida. Tsawon lokacin da aka watsa masarautar arewa ya kasu kashi biyu. Na farko yana ƙarewa a shekara ta 538, na gaba kuma yana ƙarewa a 1798, kuma dukkansu suna nuni ga saƙon da aka warware hatiminsa jim kaɗan kafin ƙofar alheri ta rufe a cikin littafin Ru’ya ta Yohanna. Wannan saƙon yana bayyana faɗuwar Babila ta ƙarshe. A kowane alamar hanya na tarihin annabcin Ifraimu ana yi wa tawaye alama. Haka kuma yake da tawayen almajiri na goma sha uku, Yahuza Iskariyoti. Waɗannan shaidu biyu ne daga cikin shaidun da suke bayyana lamba goma sha uku a matsayin alamar tawaye. Amma babu ɗaya daga cikin waɗannan tsarkakan gaskiyoyi da za a iya gane su idan mutum bai tsaya a kan tubalan Adventism da aka gina a kan gaskiya ta farko da Miller ya gano da kuma gaskiya ta farko da Adventism ya yar da ita ba.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Ƙarshen Farawa ya yi daidai da dukan sauran layukan da muka kasance muna nazari a kansu. A taƙaice:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

A farkon farawa, Triniti na sama—Uba, Ɗa, da Ruhu Mai Tsarki—sun shaida halittar sammai da ƙasa wadda Ɗan ne ya kammala, shi wanda kuma shi ne Kalman. Kalman ya zama hanyar sadarwa daga wurin Uba zuwa ga ’yan Adam, kuma Kalman shi ne kaɗai hanyar da ’yan Adam za su yi sadarwa da Uba. Saƙon Uba Ɗan ne ya ba mala’ikan Jibrilu, wanda ya maye gurbin Lucifer (mai ɗaukar haske) bayan tawayen Lucifer a sama. Jibrilu yana karɓar hasken, wato saƙon, sannan ya isar da shi ga annabi, wanda shi ne tsattsarkan halitta da aka naɗa domin wuce saƙon daga wurin Uba zuwa ga iyalin halitta da suka fāɗi. Saƙon da aka ba annabin ana rubuta shi, sa’an nan kuma a isar da shi ga ’yan Adam. A kowane mataki na tsarin sadarwar, saƙon mai tsarki ne, kuma saboda wannan dalili annabawa, waɗanda su ne ’yan Adam fāɗaɗɗu, dole ne su kasance masu tsarki. A daidai lokacin da aka miƙa saƙo mai tsarki a hannun ’yan Adam da suka fāɗi, ’yan Adam suna da yiwuwar riƙe saƙo mai tsarki da hannaye marasa tsarkakewa. Saboda haka, hasken saƙo mai tsarki yana haifar da haske da duhu duka biyu. Lokacin da waɗanda suke cikin iyalin mutum da ya fāɗi suka karɓi saƙon, yana ƙunshe da daidai wannan ikon halitta da ya halicci dukan abubuwa, wato ikon da yake barata wannan halitta. Farkon tsarin sadarwar yana misalta ƙarshensa. Saboda haka, idan aka ji saƙon, aka karanta shi, aka kuma kiyaye shi, saƙon yana sāke halittar ’yan Adam da suka fāɗi zuwa surar Ɗan.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Mai albarka ne wanda yake karantawa, da waɗanda suke jin maganganun wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. Wahayin Yahaya 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

Yahaya yana kwatanta ɗan Adam da ya faɗi a cikin “kwanaki na ƙarshe” na shari’ar bincike, waɗanda suke jin wata murya a bayansu, su juya domin su karɓi saƙon da yake kaiwa ga abin da ya gabata. Waɗanda suka karɓa kuma suka mai da saƙon ba wani ɓangare na rayuwarsu kaɗai ba, amma rayuwarsu gaba ɗaya, a nan take kuma a wancan lokaci ake barata su. A barata kuwa shi ne a mai da mutum mai tsarki. Sa’ad da waɗanda suka karanta kuma suka ji saƙon da aka aiko daga wurin Uba, suka karɓi saƙon kuma aka mai da su masu tsarki, to, wannan yana faruwa ne ta wurin ikon halitta da yake cikin saƙon. Ikon halitta ne yake cika aikin baratar da mutane, sa’ad da mutane suka gaskata kamar yadda Ibrahim ya yi. Saƙon yana umartar su su juya su saurari muryar da take bayansu, wadda take kaiwa ga tsofaffin hanyoyi, waɗanda su ne tushen gaskiyoyi. Saƙon yana shiryar da su zuwa cikin dukan gaskiya, kuma yayin da suke tafiya a cikin tsofaffin hanyoyi, suna tafiya ne a kan hanyar baratattu.

But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

Amma hanyar masu adalci tana kamar haske mai walƙiya, wanda yake ƙara haskakawa ƙwarai har zuwa cikakkiyar rana. Hanyar mugaye kuwa kamar duhu take; ba su san abin da suke tuntuɓe a kansa ba. Ɗana, ka kula da maganganuna; ka karkatar da kunnenka ga kalmomina. Kada su kau daga idanunka; ka kiyaye su a tsakiyar zuciyarka. Gama su rai ne ga waɗanda suka same su, da lafiya ga dukan jikinsu. Ka kiyaye zuciyarka da dukan himma; gama daga cikinta ne maɓuɓɓugan rai suke fitowa. Ka nisantar da karkatacciyar magana daga gare ka, ka kuma jefar da mugayen leɓuna nesa da kai. Bari idanunka su dubi gaba kai tsaye, fatar idanunka kuma su kalli abin da yake gabanka daidai. Ka yi la’akari da tafarkin ƙafafunka, dukan hanyoyinka kuma su daidaitu. Kada ka karkata zuwa dama ko hagu; ka kawar da ƙafarka daga mugunta. Karin Magana 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Waɗanda aka barata ta wurin saƙon da aka isar suna tafiya a kan hanya wadda take wakiltar haske mai ci gaba da ƙaruwa, amma wannan hasken ɗin shi kansa yana sa hanyar miyagu ta ƙara yin duhu daidai gwargwado. Haske yana rarrabuwa da duhu. Ikon halitta wanda ya yi umarni a sami haske tun da fari yana haifar da wannan sakamako a kan ’yan Adam a ƙarshe kamar yadda haske ya yi tun da fari. Rukunin da ya ƙi jin muryar da take daga baya, sabili da haka ya zaɓi ya bi hanyar da aka duhunta, “yana tuntuɓe” a Kalmarsa, gama suna tuntuɓe a kan dutsen harsashi, tsohon dutse tabbatacce da aka gwada. Muryar ita ce Alpha da Omega, kuma sa’ad da waɗanda aka barata suka ji waɗannan kalmomi suka karkatar da zukatansu zuwa ga waɗannan kalmomi, sukan riƙe waɗannan kalmomi a tsakiyar zukatansu, gama Alpha da Omega yana mai da zukatansu ga ubanni, (abin da ya shuɗe) kuma zukatan ubannin suna nuni ga ƙarshe.

The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

Hanyar mai-adalci madaidaiciya ce: kai, mafi madaidaici, kana auna tafarkin mai-adalci. Hakika, a cikin hanyar shari’o’inka, ya Ubangiji, mun jira ka; marmarin ranmu yana ga sunanka, da kuma tunawarka. Da raina na yi marmarinka cikin dare; hakika, da ruhuna da yake a cikina zan neme ka da sassafe: gama sa’ad da shari’o’inka suke a cikin duniya, mazaunan duniya za su koyi adalci. Ishaya 26:7–9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Allah yana auna, ko kuma yana shari’anta, waɗanda suke tafiya a hanyar masu adalci, kuma yana yin haka ne a cikin “kwanaki na ƙarshe” sa’ad da hukuncinsa yake a cikin ƙasa. Masu adalci su ne waɗanda suka jira Ubangiji, a cikar lokacin jinkiri a cikin misalin budurwai goma. Muradin waɗanda suke tafiya a tafarkin ƙara ilimi shi ne su sami fahimta mai girma da ƙari game da sunan Allah, wato halinsa. Waɗanda suka jira Ubangijinsu su ne waɗanda suke shelar saƙon gargaɗi na ƙarshe, gama su ne waɗanda suke shelar Kiran Tsakar Dare, wanda hakika shi ne saƙon farko na ciki na Ru’ya ta Yohanna goma sha takwas, wanda saƙo na biyu, na waje, yake bi bayansa.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.

Bayan waɗannan abubuwa, na ga wani mala’ika ya sauko daga sama, yana da iko mai girma; ƙasa kuwa ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da murya mai ƙarfi, yana cewa, Babili mai girma ta fāɗi, ta fāɗi, ta zama mazaunin aljanu, da mafakar kowane ruhu mai ƙazanta, da kejin kowane tsuntsu marar tsarki abin ƙyama. Gama dukan al’ummai sun sha daga ruwan inabin fushin fasikancinta, sarakunan duniya kuma sun yi fasikanci da ita, ’yan kasuwar duniya kuma sun arzuta ta wurin yalwar jin daɗinta. Sai na ji wata murya daga sama tana cewa, Ku fito daga cikinta, ya mutanena, domin kada ku yi tarayya cikin zunubanta, kuma domin kada ku karɓi annobinta. Ru’ya ta Yohanna 18:1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Sa’ad da mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko a ranar 11 ga Satumba, 2001, cocin Adventist na Rana ta Bakwai ya ƙi kiran ƙarshe da aka yi masa na komawa ga tsofaffin hanyoyi. Sa’an nan ya daina zama ƙahon Furotesta na gaskiya a cikin Amurka. A wancan lokaci ne aka fara aiwatar da wani tsarin gwaji domin waɗanda suka zaɓi su ɗauki saƙon wannan murya mai ƙarfi su ci shi, kamar yadda aka misalta da Yohanna lokacin da mala’ikan Ru’ya ta Yohanna goma ya sauko a farkon Adventism a ranar 11 ga Agusta, 1840. Al’ummar ruhaniya da ta ɗauki alkyabba ta Furotesta na gaskiya sa’ad da aka ƙi saƙon mala’ika na fari, sai ta bi sawun Furotesta mai ridda a farkon Adventism.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Sa’an nan aka ba waɗanda suka karɓi saƙon da ke cikin ƙaramin littafin da yake a hannun mala’ikan cikin Ru’ya ta Yohanna goma, ƙahon Furotesta na gaskiya. Aikin gwaji a farkon Adventism daga 1840 har zuwa 1844 yana wakiltar aikin gwaji a ƙarshen Adventism daga Satumba 11, 2001 har zuwa dokar Lahadi a Amurka. A cikin tarihin farko na 1840 zuwa 1844, da kuma aikin gwajin da ya fara a Satumba 11, 2001, ana nuna wani sauyin zamantakewar alkawari daga tsohuwar ƙungiyar masu bi da suka riƙe alƙyabbar Furotesta, zuwa ga sabuwar ƙungiyar masu bi waɗanda suka ɗauki alƙyabbar Furotesta na gaskiya.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Abu mafi muhimmanci ga la’akarinmu game da tafarkin waɗanda aka barata shi ne cewa a cikin wannan tarihin akwai wani baƙin ciki na rashin cika tsammani wanda ke nuna farkon lokacin jinkiri. Masu aminci suna jiran Ubangijinsu a wancan lokaci, wanda yake ƙarewa da buɗe hatimin saƙon Kiran Tsakar Dare. Wannan tsari na gwaji a farkon Adventism ya ƙare sa’ad da saƙon Kiran Tsakar Dare ya kammala a ranar 22 ga Oktoba, 1844. Tsarin gwaji a ƙarshe yana ƙarewa ga waɗanda Yohanna yake wakilta a lokacin dokar Lahadi a Amurka. Saƙon Kiran Tsakar Dare a ƙarshe zai ƙare kamar yadda ya kasance a farkon, kuma a farkon Adventism an buɗe hatimin saƙon Kiran Tsakar Dare tun kafin a rufe lokacin gwajin. Saƙon Kiran Tsakar Dare a farkon yanzu ana buɗe hatiminsa a ƙarshe.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Budurwai masu hikima da aka barata suna shiga cikin alkawari da Allah sa’ad da mugayen budurwai marasa hikima suke shiga cikin alkawarin mutuwa.

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

Ga wanda Ya ce masa, “Wannan shi ne hutun da za ku sa mai gajiya ya huta; wannan kuma shi ne wartsakewa”; duk da haka ba su so su ji ba. Amma maganar Ubangiji ta zama a gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can; domin su tafi, su fāɗi da baya, a karya su, a kama su da tarko, a kuwa cafke su. Saboda haka ku ji maganar Ubangiji, ku mutane masu reni, masu mulkin wannan jama’a da ke cikin Urushalima. Domin kun ce, “Mun ƙulla alkawari da mutuwa, tare da lahira kuma mun yi yarjejeniya; sa’ad da bulalar ambaliya za ta ratsa, ba za ta zo kanmu ba: gama mun mai da ƙarya mafakarmu, kuma a ƙarƙashin ruɗu mun ɓoye kanmu.” Saboda haka haka Ubangiji Allah yana cewa, “Duba, na aza a Sihiyona dutse domin tushe, gwadaɗɗen dutse, dutsen kusurwa mai daraja, tabbataccen tushe: wanda ya gaskata ba zai yi gaggawa ba.” Ishaya 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Masu barata suna ɗaukar saƙon tsarki na Kukan Tsakar Dare zuwa ga ikilisiya, kuma daga nan sai su yi shelar saƙon murya ta biyu yayinda suke kira ga ’yan Adam su fito daga Babila.

“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.

“Saboda haka a cikin aikin ƙarshe na gargaɗin duniya, ana yin kiraye-kiraye biyu mabambanta ga ikkilisiyoyi. Saƙon mala’ika na biyu shi ne, ‘Babila ta fāɗi, ta fāɗi, wannan babban birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta.’ Kuma a cikin ƙara mai ƙarfi ta saƙon mala’ika na uku, ana jin wata murya daga sama tana cewa, ‘Ku fito daga cikinta, mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobanta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta.’” Review and Herald, December 6, 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Waɗanda suka fito daga Babila suka kuma haɗu da waɗanda suke tafiya a kan hanyar masu adalci, ana karɓarsu cikin garke ta wurin ruwan baftisma wanda sunan uku-cikin-ɗayan na sama yake wakilta. Masu barata, ko dai waɗanda a halin yanzu suke jin saƙon da aka isar wa Yohanna a Patmos ne, ko kuwa waɗanda daga baya aka kira su su fito daga Babila, duka ana baratar da su ne ta wurin karɓar Ruhu Mai Tsarki. Wannan haɗuwar allahntakar Ruhu Mai Tsarki da mutuntakar ɗan adam an cika ta, kamar yadda aka kafa a matsayin misali sa’ad da Almasihu ya ɗauki halin ɗan adam a kansa. Mutum dubu ɗari da arba’in da huɗu an wakilta su a cikin shaidu biyu, ’ya’yan Yakubu goma sha biyu da almajiran goma sha biyu. Ana wakiltar mugaye da kabila ta goma sha uku da almajiri na goma sha uku. Duka “gomsha-ukun” a kowace irin wannan wakilci an kira su su zama firistoci ga Allah, kuma waɗanda suka ƙi wannan kira ana wakiltarsu da Isuwa, alhali kuwa ƙanensa Yakubu yana wakiltar waɗanda suka karɓi kiran. Isuwa da Yakubu dukansu suna wakiltar Adventistocin Rana ta Bakwai na Laodikiya a ƙarshen duniya. Wani rukuni yana karɓar saƙo mai tsarki da aka isar ta wurin rubuce-rubucen annabin, kuma ana canja shi zuwa Isra’ila, alhali kuwa Isuwa yana riƙe da sunansa.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Hakika, akwai ƙari sosai a cikin waɗannan layuka tara na Alfa da Omega, domin wannan taƙaitaccen taƙaitawa ne kawai na farkō da ƙarewa a cikin Maganar Allah.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter three. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Layuka tara na tarihi, masu wakiltar tarihohin annabci daga halitta har zuwa Zuwa ta Biyu. Dukkan waɗannan layuka tara na annabci na mafari da ƙarshe suna da alaƙa kai tsaye da ayoyi uku na farko na Ru’ya ta Yohanna sura ta uku. Waɗannan ayoyi uku suna bayyana cewa Ru’uyar Yesu Almasihu, wadda aka buɗe hatiminta jim kaɗan kafin lokacin jarrabawa ya ƙare, bayyanar ikon halittar Allah ce. Wane irin iko ne kuma zai iya gina irin wannan hadadden shaida mai sarkakiyar cuɗanya daga shaidu iri-iri, waɗanda suka bayar da shaidarsu tun daga zamanin Musa har zuwa zamanin Yohanna mai Rubuta Ru’ya?

Take off your shoes, for this is holy ground.

Ka cire takalmanka, gama wannan ƙasa mai tsarki ce.