The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Saƙon Wahayin Yesu Almasihu da ake buɗe hatiminsa ya ƙunshi bayyana kalmar Ibrananci da aka fassara da “gaskiya,” wadda, a cikin sauran abubuwa, take wakiltar halin Kristi a matsayin Alfa da Omega. Farkon wani abu da yake wakiltar ƙarshen wani abu ya mamaye dukan Littafi Mai Tsarki, kuma ana bayyana halin Kristi a cikin Littafi Mai Tsarki, gama Shi ne Kalmar. Alfa da Omega shi ne sashin halin Kristi wanda Shi da kansa yake bayyana, a matsayin hujjar cewa Shi Allah ne.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Babi na arba’in na Ishaya yana nuna farkon wani labari na annabci wanda yake ci gaba har zuwa ƙarshen littafin Ishaya a babi na sittin da shida. Yana farawa ne da bayyana Mai Ta’aziyya da aka aiko, wanda Almasihu ya yi wa almajirai alkawari domin ya ta’azantar da su game da tafiyarsa; amma zuwan Mai Ta’aziyyar yana samun cikakkiyar cikar sa, kamar yadda dukan annabce-annabce suke yi, a kwanaki na ƙarshe. Bayyanawar Ishaya da ta Yesu game da zuwan Mai Ta’aziyyar tana nuni ga ɓacin rai na motsin dubu ɗari da arba’in da huɗu, wanda ya faru a ranar 18 ga Yuli, 2020.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

Duk da haka ina gaya muku gaskiya; ya fi muku amfani in tafi: gama in ban tafi ba, Mai Taimako ba zai zo wurinku ba; amma in na tafi, zan aiko shi gare ku. Kuma sa’ad da ya zo, zai tabbatar wa duniya game da zunubi, da adalci, da hukunci. Yohanna 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Kalmomin nan “zunubi, adalci, da hukunci” su ne abin da Mai Taimako zai yi amfani da su domin ya “gargadi” duniya. Kalmar da aka fassara da “gargadi” ta ƙunshi ma’anar tabbatarwa ga mutum. Matakai uku na “zunubi, adalci da hukunci” suna wakiltar kalmar Ibrananci da aka fassara da “gaskiya.” An ƙirƙiri wannan kalma daga harafin farko, na goma sha uku, da na ƙarshe na baƙaƙen Ibrananci, kuma wannan kalma tana nuna cewa Mahaliccin dukan abubuwa shi ne na farko kuma na ƙarshe, Alfa da Omega. Sa’ad da Mai Taimako ya zo ga masu ɗari da dubu arba’in da huɗu da suka yi baƙin ciki, zai tabbatar musu, sa’an nan kuma duniya, cewa Allah shi ne Alfa da Omega.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

Ku ta’azantar, ku ta’azantar da mutanena, in ji Allahnku. Ku yi magana mai ta’aziya ga Urushalima, ku yi shela gare ta, cewa yaƙinta ya ƙare, cewa an gafarta muguntarta: gama ta karɓi ninki biyu daga hannun Ubangiji saboda dukan zunubanta. Muryar mai kira a cikin jeji tana cewa, Ku shirya hanyar Ubangiji, ku miƙa babbar hanya a hamada domin Allahnmu. Kowane kwari za a ɗaukaka, kowane dutse da tudu kuma za a ƙasƙantar da su: karkatattu za su zama madaidaita, wurare masu wahala kuma za su zama shimfiɗaɗɗu: Kuma ɗaukakar Ubangiji za ta bayyana, dukan ’yan Adam kuma za su gan ta tare: gama bakin Ubangiji ne ya faɗa haka. Ishaya 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Wannan nassi yana bayyana aikin manzon Iliya na ƙarshe wanda aka yi masa alama ta annabci ta wurin William Miller, wanda kuma aka yi masa alama ta annabci ta wurin Yohanna Mai Baftisma, wanda kuma aka yi masa alama ta annabci ta wurin Iliya, wanda kuma Malaki ya bayyana a matsayin manzon da yake shirya hanya domin manzon alkawari. A cikin motsin Iliya na ƙarshe, sa’ad da Ubangiji ya aiko Mai Ta’aziyya domin ya ƙarfafa waɗanda suka yi takaici kuma suke jiran Ubangiji a lokacin jinkiri, “ɗaukakar Ubangiji za ta bayyana, kuma dukan ’yan Adam za su gan ta tare.” “Ɗaukakar” Ubangiji ita ce halinsa, kuma Wahayin Yesu Almasihu buɗewa ne na abin da aka rufe na ɓangaren halinsa wanda ake wakilta a matsayin Alfa da Omega. Bayan gabatarwar ayoyi biyar na farko, “muryar mai kira a jeji” ta tambayi Allah, “Me zan yi kira?”

The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

Muryar ta ce, Ka yi shela. Sai ya ce, Me zan yi shela? Dukan ’yan Adam ciyawa ne, kuma dukan kyawawarsu kamar furen jeji take: Ciyawa takan bushe, fure takan yaɓe; gama numfashin Ubangiji yana hura a kanta: hakika mutane ciyawa ne. Ciyawa takan bushe, fure takan yaɓe: amma maganar Allahnmu za ta dawwama har abada. Ishaya 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Saƙon halin Kristi wanda aka wakilta a matsayin Alfa da Omega an sanya shi cikin alamar Musulunci. A cikin Ezekiyel talatin da bakwai, da farko an tattara kwarin ƙasusuwan matattu wuri guda, sa’an nan kuma aka raya su ta wurin saƙon annabci na iskoki huɗu.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Mala’iku suna riƙe da iskoki huɗu, waɗanda aka wakilta da doki mai fushi yana neman kuɓucewa ya yi ta ruga a bisa fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Shin za mu yi barci a dai-dai gefen duniyar madawwamiya? Shin za mu kasance marasa kuzari, masu sanyi, matattu? Ya kai, da ma a cikin ikilisiyoyinmu muna da Ruhu da numfashin Allah da aka hura cikin mutanensa, domin su tsaya a ƙafafunsu su rayu. Muna bukatar mu ga cewa hanya ƙuntatacciya ce, ƙofa kuma matsattsiya ce. Amma yayin da muke bi ta cikin ƙofa matsattsiya, faɗinta ba shi da iyaka.” Manuscript Releases, juzu’i na 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Dokin mai fushi na annabcin Littafi Mai Tsarki shi ne Musulunci. Ana riƙe dokin mai fushi baya daga yin aikin hallakarsa, kamar yadda ake wakilta da riƙe iskoki huɗu ta wurin mala’iku huɗu a cikin Ru’ya ta Yohanna bakwai. Ana tsare su har sai an hatimce dubu ɗari da arba’in da huɗu.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

Bayan waɗannan abubuwa kuma na ga mala’iku huɗu tsaye a kusurwoyi huɗu na duniya, suna riƙe da iskoki huɗu na duniya, domin kada iska ta busa a kan duniya, ko a kan teku, ko a kan wani itace. Kuma na ga wani mala’ika dabam yana hawo daga gabas, yana da hatimin Allah mai rai; sai ya yi kira da babbar murya ga mala’iku huɗun nan, waɗanda aka ba su ikon su cuci duniya da teku, yana cewa, Kada ku cuci duniya, ko teku, ko itatuwa, sai mun hatimce bayin Allahnmu a goshinsu. Ru’ya ta Yohanna 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Riƙe iskokin huɗu yana wakiltar kange Musulunci har sai an kammala hatimtar mutanen Allah. An wakilci Musulunci a cikin Wahayi a matsayin ƙaho uku na ƙarshe daga cikin ƙaho bakwai, haka kuma a matsayin masifu uku.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Sai na duba, na kuma ji wani mala’ika yana tashi a tsakiyar sama, yana faɗa da babbar murya cewa, Kaito, kaito, kaito ga mazaunan duniya saboda sauran sautukan ƙaho na mala’ikun nan uku, waɗanda har yanzu suna gab da busawa! Ru’ya ta Yohanna 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Bayan gabatar da ƙahonin masifu uku, Yohanna ya bayyana siffofin Musulunci a sura ta tara. A aya ta huɗu ta sura ta tara an ba Musulunci umarni, wanda ya cika a tarihin Abubekr, shugaban farko bayan Mohammed.

And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

Kuma aka umarce su cewa kada su cutar da ciyawar ƙasa, ko wani abu mai kore, ko kuma wani itace; sai dai waɗannan mutane kaɗai waɗanda ba su da hatimin Allah a goshinsu. Ru’ya ta Yohanna 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriah Smith ya danganta alaƙar Abubekr da aya ta huɗu.

“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

“Bayan mutuwar Mohammed, Abubekr ne ya gaje shi a jagoranci, a A.D. 632; shi kuwa, da zarar ya tabbatar da ikonsa da gwamnatinsa sosai, sai ya aika wa ƙabilun Larabawa wata wasiƙa ta gama-gari, wadda abin da ke biye ya kasance tsantsarta:

“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

“‘Sa’ad da kuke yaƙe-yaƙen Ubangiji, ku yi zaman jarumai, ba tare da juya baya ba; amma kada nasararku ta ƙazantu da jinin mata da yara. Kada ku hallaka dabinai, kada kuma ku ƙone gonakin hatsi. Kada ku sare itatuwan ’ya’ya, kada kuma ku yi wa dabbobi wata cuta, sai dai waɗanda kuke yankawa domin ku ci. Sa’ad da kuka yi wani alkawari ko wata yarjejeniya, ku tsaya a kai, ku kasance masu cika maganarku. Kuma yayin da kuke tafiya, za ku tarar da wasu masu addini da suke zaune a keɓe cikin gidajen sufi, suna nufin bauta wa Allah ta wannan hanya; ku ƙyale su, kada ku kashe su, kada kuma ku rushe gidajen sufinsu. Kuma za ku tarar da wani irin mutane da suke na majami’ar Shaidan, waɗanda kawunansu suke askewa; ku tabbata kun fasa ƙoƙon kansu, kada kuma ku ba su rangwame har sai sun musulunta ko kuwa sun biya haraji.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith ya ci gaba da tantance nau’i biyu na mutane, waɗanda mayaƙan Musulunci da Abubekr ya aika don su kai yaƙi a kan Roma za su bambanta. Nau’i na farko ya bayyana su a matsayin sufaye na Katolika, waɗanda suke yin sujada a ranar Lahadi; nau’i na biyu kuma su ne waɗanda suke yin sujada a rana ta bakwai. Musulunci kuwa ya kamata ne ya kai hari ga masu bautar rana kaɗai. Abin da ya fi muhimmanci ga la’akarinmu shi ne cewa mutane, ko masu kiyaye Lahadi ko masu kiyaye Asabar, ana wakiltarsu a alama a matsayin ciyawa, abubuwa kore da itatuwa. Iskokin huɗu a sura ta bakwai an hana su hura a kan ciyawa sai an sa wa masu kiyaye Asabar hatimi.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Manzon motsin dubu ɗari da arba’in da huɗu ya tambayi Allah, “Me zan yi shela?” Aka gaya masa cewa saƙonsa shi ne, Maganar Allah tana dawwama har abada, kuma ya kamata a sa wannan saƙo a cikin mahallin iskar da take hura wa ciyawa. Sa’ad da aka aiko Mai Ta’aziyya ga dubu ɗari da arba’in da huɗu waɗanda suka yi baƙin ciki saboda annabcin da ya faskara game da Musulunci, kuma waɗanda daga nan suka gane cewa suna cikin lokacin jinkiri na misalin budurwai goma, sai Mai Ta’aziyyar ya sanar da su cewa saƙon da ya kamata su gabatar shi ne saƙon rawar da Musulunci yake takawa cikin annabcin Littafi Mai Tsarki. Zuwan Mai Ta’aziyya, a tarihin lokacin jinkiri, yana sa su tsayawa.

And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

Sai ya ce mini, Ɗan mutum, ka tsaya a ƙafafunka, zan kuwa yi magana da kai. Sai Ruhun ya shiga cikina sa’ad da ya yi magana da ni, ya kuma tsayar da ni a ƙafafuna, har na ji wanda yake magana da ni. Ezekiyel 2:1, 2.

They stand when they are resurrected.

Suna tsayawa sa’ad da aka ta da su.

And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

Kuma waɗansu daga cikin jama’u da kabilu da harsuna da al’ummai za su ga gawawwakin su har kwana uku da rabi, kuma ba za su ƙyale a sa gawawwakin su a kaburbura ba. Kuma mazauna duniya za su yi murna a kansu, su yi farin ciki, su kuma aika wa juna kyautai; domin waɗannan annabawa biyu sun wahalar da mazauna duniya. Kuma bayan kwana uku da rabi Ruhun rai daga Allah ya shiga cikinsu, suka tsaya a ƙafafunsu; sai babban tsoro ya kama waɗanda suka gan su. Ru’ya ta Yohanna 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Matakai biyu na tsayawa, sa’an nan kuma a ɗaukaka kamar tuta, su ma Ezekiyel ya wakilta a sura ta talatin da bakwai. Mataki na farko na Ezekiyel yana tattaro gaɓoɓin jikin ƙasusuwan matattu busassu waɗanda suke a kwarin baƙin ciki. Mataki na biyu na Ezekiyel kuwa shi ne saƙon iskoki huɗu, wanda shi ne saƙon hatimi, wanda shi ne saƙon Musulunci.

And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

Sai ya ce mini, Ɗan mutum, waɗannan ƙasusuwan za su iya rayuwa? Sai na amsa, Ya Ubangiji Allah, kai ka sani. Sai ya sāke ce mini, Ka yi annabci a kan waɗannan ƙasusuwan, ka ce musu, Ya ku busassun ƙasusuwa, ku ji maganar Ubangiji. Ga abin da Ubangiji Allah yana faɗa wa waɗannan ƙasusuwan: Ga shi, zan sa numfashi ya shiga cikinku, za ku kuwa rayu. Zan sa jijiyoyi a kanku, in sa nama ya tsiro a kanku, in rufe ku da fata, in sa numfashi a cikinku, za ku kuwa rayu; kuma za ku sani cewa ni ne Ubangiji. Sai na yi annabci kamar yadda aka umarce ni; kuma da ina yin annabci, sai aka ji ƙara, ga shi kuwa, wata girgiza, ƙasusuwan kuma suka taru, kashi ya haɗu da kashinsa. Da na duba kuma, ga shi, jijiyoyi da nama suka bayyana a kansu, fata kuma ta rufe su a samansu; amma babu numfashi a cikinsu. Sa'an nan ya ce mini, Ka yi annabci ga iska, ka yi annabci, ɗan mutum, ka ce wa iska, Ga abin da Ubangiji Allah yana faɗa: Zo daga iskoki huɗu, ya numfashi, ka hura a kan waɗannan da aka kashe, domin su rayu. Sai na yi annabci kamar yadda ya umarce ni, numfashi kuwa ya shiga cikinsu, suka rayu, suka tsaya da ƙafafunsu, runduna mai girma ƙwarai. Ezekiyel 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

A cikin wannan sashe na Ishaya, wanda muke dubawa a halin yanzu, sa’ad da Mai Taimako ya iso, sai su tsaya da ƙafafunsu, sannan a ɗauke su zuwa wani babban dutse a matsayin tuta, kuma su shelanta “labari mai daɗi” wanda shi ne ruwan sama na ƙarshe, saƙon mala’ika na uku.

O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

Ya Sihiyona, mai kawo labari mai daɗi, hau zuwa kan babban dutse; ya Urushalima, mai kawo labari mai daɗi, ɗaga muryarki da ƙarfi; ɗaga ta, kada ki ji tsoro; ki ce wa biranen Yahuza, Ga Allahnku! Ga shi, Ubangiji Allah zai zo da hannu mai ƙarfi, kuma damtsensa zai yi mulki dominsa: ga shi, sakamakonsa yana tare da shi, aikinsa kuma yana gabansa. Zai yi kiwon garkensa kamar makiyayi: zai tattara ’yan raguna da damtsensa, ya ɗauke su a ƙirjinsa, zai kuma ja masu ciki a hankali. Wane ne ya auna ruwaye a tafin hannunsa, ya kuma auna sammai da tazara, ya tattara ƙurar ƙasa a ma’auni, ya auna duwatsu da ma’auni, da tuddai kuma da mizani? Wane ne ya shiryar da Ruhun Ubangiji, ko kuwa, da yake mai ba shi shawara, ya koya masa? Da wa ya yi shawara, wa kuma ya umurce shi, ya koya masa hanyar shari’a, ya koya masa sani, ya kuma nuna masa hanyar fahimta? Ga shi, al’ummai suna kamar digo daga guga, ana kuma ƙididdige su kamar ƙurar mizani: ga shi, yana ɗaukar tsibirai kamar abu ƙanƙanai ƙwarai. Lebanon kuma bai isa ya zama itacen wuta ba, dabbobinsa ma ba su isa ga hadaya ta ƙonawa ba. Dukan al’ummai a gabansa suna kamar ba kome ba; ana kuma lissafa su a gare shi fiye da ba kome ba, da kuma banza. Ishaya 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Waɗanda suka fito daga kaburburansu an ɗaga su sama a matsayin tuta, ko kuwa kamar yadda Ishaya ya bayyana, an kai su zuwa “wani babban dutse mai tsawo.” Babban dutsen mai tsawon nan shi ne tutar, kuma yana wakiltar waɗanda suke jiran Ubangiji a lokacin jinkirin da aka fara da baƙin cikin farko na 18 ga Yuli, 2020.

One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

Dubu guda za su gudu saboda tsawatarwar mutum ɗaya; saboda tsawatarwar biyar kuma za ku gudu: har sai an bar ku kamar alama a kan ƙwanƙolin dutse, kuma kamar tuta a kan tudu. Saboda haka Ubangiji zai jira, domin ya yi muku alheri; saboda haka kuma za a ɗaukaka shi, domin ya ji tausayinku: gama Ubangiji Allah ne na shari’a: masu albarka ne dukan waɗanda suke jiransa. Ishaya 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

A cikin Ru’ya ta Yohanna ta sha ɗaya, an ɗauki tutar alama zuwa sama.

And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

Sai suka ji wata babbar murya daga sama tana ce musu, Ku hau nan. Sai kuwa suka haura zuwa sama cikin gajimare; maƙiyansu kuma suka gan su. A wannan sa’a kuma aka yi wata babbar girgizar ƙasa, sai kashi ɗaya cikin goma na birnin ya rushe, kuma a cikin girgizar ƙasar aka kashe mutane dubu bakwai; saura kuwa suka firgita, suka kuma ba da ɗaukaka ga Allah na sama. Ru’ya ta Yohanna 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Wahayi sura ta goma sha ɗaya ta nuna cewa an ɗaga shaidun nan biyu zuwa sama, a daidai sa’ar da girgizar ƙasa ta auku. Girgizar ƙasar da ta cika ta wurin Juyin Juya Hali na Faransa a tarihin da ya shuɗe, tana misalta rushewar Amurka a lokacin dokar Lahadi. Saboda haka, an ɗaga tuta a lokacin dokar Lahadi, sannan tutar ta yi shelar “labari mai daɗi” ga dukan duniya.

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Dukanku mazaunan duniya, da mazauna ƙasa, ku gani sa’ad da ya daga tuta a kan duwatsu; kuma sa’ad da ya busa ƙaho, ku saurara. Ishaya 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Tutar za ta gabatar da “bisharar” sa’ad da aka busa “ƙaho”. Saƙon ƙahon ƙarshe na Ru’ya ta Yohanna shi ne ƙaho na bakwai, wanda shi ne annoba ta uku, wato Musulunci. Ishaya, Yohanna, da Ezekiyel duk suna magana ne game da kwanaki na ƙarshe, kuma ba su taɓa saɓa wa juna ba.

The seal of God is placed upon God’s people at the Sunday law.

Ana sa hatimin Allah a kan mutanen Allah a lokacin dokar Lahadi.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

“Ba ɗaya daga cikinmu da zai taɓa karɓar hatimin Allah ba muddin halayenmu suna da ko da ɗigo guda ko tabo a kansu. An bar mana mu gyara aibobin da suke cikin halayenmu, mu tsarkake haikalin rai daga kowane irin ƙazanta. Sa’an nan ruwan sama na ƙarshe zai sauko a kanmu kamar yadda ruwan sama na farko ya sauko a kan almajirai a Ranar Fentikos....”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

“Me kuke yi, ’yan’uwa, a cikin babban aikin shiri? Waɗanda suke haɗuwa da duniya suna karɓar siffar duniya kuma suna shirin karɓar alamar dabbar. Waɗanda ba su dogara ga kansu ba, waɗanda suke ƙasƙantar da kansu a gaban Allah kuma suke tsarkake rayukansu ta wurin biyayya ga gaskiya, su ne suke karɓar siffar sama kuma suna shirin karɓar hatimin Allah a goshinsu. Sa’ad da doka za ta fita kuma a buga wannan hatimi, halinsu zai ci gaba da kasancewa tsarkakakke kuma marar aibi har abada.” Testimonies, juzu’i na 5, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Ko da yake ana buga wannan doka ne a lokacin dokar Lahadi, waɗanda za su karɓi hatimin dole ne su kasance da hali da aka shirya domin hatimin tun kafin dokar Lahadi, gama dokar Lahadi ita ce rikicin da dukan rikice-rikicen da ke cikin maganar Allah suke nuni zuwa gare shi. Ita ce “rikicin”, ko kuwa “kiran”, da tsakar dare a cikin misalin budurwai goma.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Ana bayyana hali ta wurin rikici. Sa’ad da murya mai tsanani ta yi shela da tsakar dare, ‘Ga ango yana zuwa; ku fito ku tarye shi,’ budurwai masu barci suka farka daga barcinsu, sai aka ga waɗanda suka yi shiri domin wannan al’amari. Bangarorin biyu an rutsa da su ba zato, amma ɗaya ya kasance a shirye domin wannan gaggawa, ɗayan kuwa aka same shi ba tare da shiri ba. Ana bayyana hali ta wurin yanayi. Gaggawa tana fito da ainihin ingancin hali. Wata masifa ta bazata da ba a zata ba, ko rashi, ko rikici, wata cuta ko azaba da ba a yi tsammani ba, wani abu da zai kawo rai fuska da fuska da mutuwa, zai fito da ainihin abin da yake a cikin hali. Za a bayyana ko akwai bangaskiya ta gaskiya cikin alkawaran maganar Allah ko babu. Za a bayyana ko alheri ne yake riƙe da rai, ko akwai mai a cikin tulu tare da fitilar.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

“Lokutan gwaji suna zuwa ga kowa. Ta yaya muke gudanar da kanmu a ƙarƙashin gwaji da tantancewar Allah? Fitilunmu suna mutuwa ne? Ko kuwa har yanzu muna ci gaba da rike su suna ci? Shin mun shirya domin kowane irin gaggawa ta wurin haɗinmu da Shi wanda yake cike da alheri da gaskiya? Budurwai biyar masu hikima ba su iya ba wa budurwai biyar marasa hikima halinsu ba. Dole ne halayya ta kasance abin da kowannenmu ya gina da kansa.” Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Budurwai masu hikima sun buƙaci man tun kafin aka yi kiran, domin sa’ad da rikicin tsakar dare ya iso, ya riga ya makara a samu man.

“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

“Akwai ruhun matsananciyar lalura, na yaƙi da zubar da jini, kuma wannan ruhun zai ƙaru har zuwa ƙarshen zamani ƙwarai. Da zarar an hatimce mutanen Allah a goshinsu,—ba wani hatimi ko alama ba ce da za a iya gani, sai dai kafuwa cikin gaskiya, a fuskar fahimta da ta ruhaniya duka, har ba za a iya girgiza su ba,—da zarar an hatimce mutanen Allah kuma aka shirya su domin girgizawar, sai ta zo. Hakika, ta riga ta fara; hukuncin Allah yana yanzu a kan ƙasar, domin ya ba mu gargaɗi, domin mu san abin da ke zuwa.” Manuscript Releases, juzu’i na 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Hatimin Allah shi ne kafe wa cikin gaskiya, ta fuskar fahimta da kuma ta ruhaniya. Wannan hatimi ba zai kasance abin gani ba, amma tutar za a gan ta, gama ita ce kaɗai hanyar da za a yi wa duniya gargadi. Saboda haka, akwai wani lokaci da ba za a ga hatimin ba, wanda dokar Lahadi za ta biyo baya, inda dole ne a ga hatimin.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Aikin Ruhu Mai Tsarki shi ne ya gamsar da duniya game da zunubi, da adalci, da kuma hukunci. Duniya za a iya yi mata gargadi ne kawai ta wurin ganin waɗanda suka gaskata gaskiya an tsarkake su ta wurin gaskiyar, suna aikatawa bisa manyan ƙa’idoji masu tsarki, suna nunawa, a ma’ana mai girma kuma ɗaukaka, iyakar bambanci tsakanin waɗanda suke kiyaye umarnan Allah, da waɗanda suke tattake su a ƙarƙashin ƙafafunsu. Tsarkakewar Ruhun tana bayyanar da bambanci tsakanin waɗanda suke da hatimin Allah, da waɗanda suke kiyaye ranar hutawa ta ƙarya. Sa’ad da gwaji ya zo, za a nuna a sarari abin da alamar dabbar take. Ita ce kiyaye Lahadi. Waɗanda, bayan sun ji gaskiya, suka ci gaba da ɗaukar wannan rana a matsayin mai tsarki, suna ɗauke da hatimin mutumin zunubi, wanda ya yi tunanin canja lokuta da dokoki.” Bible Training School, December 1, 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Hatimin da dole ne a samu kafin dokar Lahadi shi ne cikakken bunƙasar halin Kristi, kuma ba a ganinsa, sai dai mala’iku kaɗai. Hatimin da ake gani a lokacin dokar Lahadi kuwa su ne waɗanda suke kiyaye Asabar ta rana ta bakwai, gama ita ce hatimi, ko kuma alamar mutanen Allah.

Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

Ka kuma yi magana da ’ya’yan Isra’ila, kana cewa, Lalle ne za ku kiyaye ranakun assabatina; gama alama ce tsakanina da ku a dukan tsararrakinku; domin ku sani ni ne Ubangiji mai tsarkake ku. Fitowa 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Saka hatimin dubu ɗari da arba’in da huɗu ya fara ne a ranar 18 ga Yuli, 2020, kuma dole ne a kammala shi kafin dokar Lahadi.

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Ku dukan mazauna duniya, da masu zama a bisa ƙasa, ku duba sa’ad da ya ɗaga tuta a kan duwatsu; kuma sa’ad da ya busa ƙaho, ku saurara. Ishaya 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Tsawaku bakwai da aka buɗe a yanzu suna bayyana cewa tarihin mutum ɗari da dubu arba’in da huɗu aikin shelanta saƙo ne da aka sanya a cikin mahallin gargaɗin ƙaho na bala’i na uku. Ƙahon Musulunci cikin annabcin Littafi Mai Tsarki shi ne abin da tuta da aka ɗaga daga kabari take busawa.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Alamomin hanya guda huɗu na kowane layin gyara, waɗanda suka yi daidai da alamomin hanya guda huɗu na tarihin 1840 zuwa 1844, suna tabbatar da cewa kowane ɗayan matakai guda huɗu na kowane layin gyara koyaushe yana ɗauke da jigo iri ɗaya. Alamar hanya ta farko a tarihin mutum dubu ɗari da arba’in da huɗu, wadda 1840 zuwa 1844 ta wakilta, ita ce ba wa saƙon iko a ranar 11 ga Satumba, 2001. Wannan alamar hanya ita ce Musulunci. Alamar hanya ta biyu ta tarihin da yake a layi ɗaya ga mutum dubu ɗari da arba’in da huɗu ita ce baƙin cikin ranar 18 ga Yuli, 2020. Wannan alamar hanya hasashe ne game da Musulunci wanda aka gurɓata ta wurin amfani da lokaci. Alamar hanya ta uku wadda take nuna Kukan Tsakar Dare gyara ce ta hasashen Musulunci da ya gaza. Wannan gyaran yana wakiltar ƙin yarda da amfani da lokaci. Alamar hanya ta huɗu ita ce dokar Lahadi, inda tuta da aka ɗaga take busa ƙaho na bakwai, wanda shi ne annoba ta uku, wato Musulunci.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Babi na arba’in na Ishaya yana bayyana wurin farawa na surori ashirin da shida na gaba. Wannan wurin farawa yana cikin littafin Ru’ya ta Yohanna sura ta goma sha ɗaya, sa’ad da aka mayar da annabawa biyun da suka azabtar da mutane zuwa rai. Mai Taimako yana tashe su daga matattu, ya kuma sa su tsaya a ƙafafunsu, sa’an nan kuma daga baya a ɗaukaka su zuwa sama. Ishaya ya bayyana manzon Iliya a matsayin muryar mai kira cikin jeji. Sai wannan manzo ya tambayi abin da saƙonsa zai zama, aka kuwa gaya masa, cikin alamar annabci, cewa saƙon Musulunci ƙaho ne na gargadi wanda tutar alama take shela. Duk da haka, hanya kaɗai da za a iya gabatar da Musulunci a matsayin ƙahon gargadi a cikin kwanaki na ƙarshe ita ce ta hanyar bayyana Musuluncin da ya gabata. Asalin Musulunci kamar yadda Millerites suka fahimta, kuma kamar yadda aka zana a sarari a kan tsararru biyu masu tsarki na Habakkuk, dole ne a yi amfani da shi domin a tantance Musuluncin masifa ta uku.

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 wani babban murya a bayana, kamar na ƙaho. Wahayin Yahaya 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Yahaya ya ji muryar ƙaho a bayansa a cikin Ru’ya ta Yohanna, kuma Yahaya yana wakiltar dubu ɗari da arba’in da huɗu waɗanda suke jin murya daga abin da ya shuɗe. Muryar da take a bayan Yahaya, wato tana wakiltar sautin ƙaho daga abin da ya shuɗe, ita ce fahimtar majagaba cewa ƙahohin hukuncin Allah ne a kan bautar Lahadi. An kawo ƙahohi huɗu na fari a kan Roma ta arna a matsayin martani ga dokar Lahadi ta farko da Constantine ya kafa a shekara ta 321. Ƙaho na biyar da na shida, waɗanda su ne masifu ta fari da ta biyu, suna wakiltar hukuncin Allah a kan Roma ta paparoma bayan ita ma ta kafa dokar Lahadi a Majalisar Orleans a shekara ta 538. Masifa ta uku ta Musulunci tana iso ne sa’ad da aka kafa dokar Lahadi a Amurka. Sa’an nan kuma a ɗaga tuta, ta kuma bayyana rawar annabci ta Musulunci, bisa ga rawar farko ta Musulunci.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Saƙon da tuta ke shelanta zai iya tabbata ne kaɗai sa’ad da aka sa saƙon a cikin mahallin Alfa da Omega. Bayan wannan gabatarwa a cikin sura ta arba’in ta Ishaya, gabatarwar Littafi Mai Tsarki mafi ƙarfi kuma mafi kai-tsaye game da Allah a matsayin Alfa da Omega an bayyana ta cikin surori da dama a jere. Waɗannan surori su ne wakilcin da Ishaya ya yi na Wahayin Yesu Almasihu wanda “Allah ya ba” Yesu, “domin ya nuna wa bayinsa abubuwan da ba da daɗewa ba za su faru; sai ya aiko ya bayyana shi ta wurin mala’ikansa ga bawansa Yohanna,” wanda ya rubuta shi “a cikin littafi, ya kuma” aika “shi zuwa ga ikilisiyoyi bakwai.”

We will consider the following chapters of Isaiah in the next article.

Za mu yi la’akari da surori na gaba na littafin Ishaya a talifi na gaba.

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 kalmomin wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. Ru’ya ta Yohanna 1:3.