At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.
A farkon tarihin Millerite a shekara ta 1798, an buɗe wahayin Kogin Ulai a cikin littafin Daniyel, wanda ya haifar da ƙaruwar sani da ta gwada kuma ta bayyana rukuni biyu na masu bauta. Wahayin Ulai yana wakiltar saƙon cikin gida ga mutanen Allah kamar yadda majami’u bakwai na Ru’ya ta Yohanna surori na biyu da na uku suka wakilta. A ƙarshen tarihin annabci da ya fara a shekara ta 1798, a taron sansani na Exeter daga 12–17 ga Agusta, 1844, an buɗe saƙon Kukan Tsakar Dare sa’ad da Zakin kabilar Yahuza ya cire hannunsa daga wata ɓoyayyiyar gaskiya, wanda ya haifar da ƙaruwar sani da ta gwada kuma ta bayyana rukuni biyu na masu bauta.
In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.
A cikin shekara ta 1989, sa’ad da, kamar yadda aka bayyana a Daniyel sura ta goma sha ɗaya, aya ta arba’in, ƙasashen da suke wakiltar tsohuwar Tarayyar Soviet suka kasance an share su ta hannun papanci da Amurka, an buɗe hatimin wahayin Kogin Hiddekel a cikin littafin Daniyel, abin da ya haifar da ƙaruwa ta sani wadda ta gwada kuma ta bayyana rukuni biyu na masu bauta. Wahayin Hiddekel yana wakiltar saƙon waje na maƙiyan mutanen Allah kamar yadda hatimai bakwai a cikin littafin Ru’ya ta Yohanna suke wakilta. A ƙarshen tarihin annabci da ya fara a 1989, tun daga makonnin ƙarshe na watan Yuli, 2023, Zakin kabilar Yahuza ya fara aikin buɗe hatimin saƙon Kukan Tsakar Dare ta wurin ɗauke hannunsa daga wani ɓoyayyen gaskiya, abin da yake haifar da ƙaruwa ta sani wadda take gwadawa kuma a ƙarshe za ta bayyana rukuni biyu na masu bauta a cikin mutanen Allah.
In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.
A aya ta farko ta Yohanna sura ta goma sha huɗu, Almasihu ya ƙarfafa almajiran kada zukatansu su damu.
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Kada zuciyarku ta damu: kuna ba da gaskiya ga Allah, ku ba da gaskiya kuma gare ni. Yohanna 14:1.
Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.
A cikin ’yan sa’o’i kaɗan aka kama Kristi, kuma ba da daɗewa ba bayan haka aka gicciye Shi, aka binne Shi, kuma aka tashe Shi daga matattu. Bayan da ya hau zuwa wurin Uba, ya koma wurin almajiransa.
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.
Yayin da suke cikin yin wannan magana, sai Yesu da kansa ya tsaya a tsakiyarsu, ya ce musu, Salama ta tabbata a gare ku. Amma suka firgita ƙwarai, suka cika da tsoro, suka zaci cewa aljani ne suka gani. Sai ya ce musu, Don me kuke cikin tashin hankali? Kuma don me irin waɗannan tunani suke tasowa a cikin zukatanku? Luka 24:36–38.
The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.
Babban abin baƙin ciki na farko a cikin layin gyara yana faruwa ne sa’ad da mutanen Allah suka manta da wata gaskiya da aka riga aka bayyana. Almajiran sun manta da abin da Yesu ya gaya musu kasa da mako guda kafin tsoronsu da baƙin cikinsu suka bayyana a rikicin gicciye. Bayan wannan baƙin ciki na farko sai lokacin jinkiri ya biyo baya, wanda a cikin misalin budurwai goma aka wakilta da rashin kasancewar Ango. Yesu ya faɗa wa almajiran kai tsaye cewa yana zuwa wurin Ubansa amma zai komo. Sanin abin da zai faru tun farko da ya ba almajiran bai hana rikicin ya rinjaye su ba. A cikin ma’anar misalin budurwai goma, rikici wuri ne inda hali yake bayyana, amma ba a taɓa gina shi a can ba. Yesu ne ya zaɓi almajiran ya kuma naɗa su, kuma ya gaya musu wannan gaskiyar sarai kafin rikicin.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.
Ba ku zabe ni ba ne, sai dai ni ne na zabe ku, na kuma naɗa ku, domin ku tafi ku ba da ’ya’ya, ’ya’yanku kuma su dawwama; domin duk abin da za ku roƙi Uba da sunana, ya ba ku shi. Yohanna 15:16.
Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.
Duk da haka, ko da yake an zaɓe su, hakan bai hana rikicin ya rinjaye su ba.
“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 ƙwazo ta yi shela a tsakar dare, ‘Ga, ango yana zuwa; ku fita ku tarye shi,’ budurwai masu barci suka farka daga barcinsu, sai aka ga waɗanne ne suka yi shiri domin wannan al’amari. Duka ɓangarorin biyu an riske su a ba-shiri, 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 ƙimar hali. Wata masifa ta bazata da ba a zato ba, rasuwa ko rikici, wata cuta ko baƙin ciki da ba a yi tsammani ba, wani abu da yake kawo rai fuska da fuska da mutuwa, zai fito da ainihin abin da ke cikin hali. Za a bayyana ko akwai bangaskiya ta gaske cikin alkawuran maganar Allah ko babu. Za a bayyana ko alheri ne yake ɗauke da rai, ko akwai mai a cikin tulun 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 sukan zo wa kowa. Ta yaya muke tafiyar da kanmu a ƙarƙashin gwaji da tabbatarwar Allah? Fitilunmu suna mutuwa ne? Ko kuwa har yanzu muna kiyaye su suna ci da ƙonewa? Shin muna shirye domin kowace irin gaggawa ta wurin dangantakarmu da Shi wanda yake cike da alheri da gaskiya? Budurwai biyar masu hikima ba za su iya ba budurwai biyar marasa hikima halayyarsu ba. Dole ne halayya ta kasance abin da kowannenmu ya gina da kansa.” Review and Herald, October 17, 1895.
The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.
Wahayin Yesu Almasihu da aka bayyana a cikin ayoyi na farko na littafin Wahayi shi ne saƙon gargaɗi na ƙarshe ga ikkilisiya, sa’an nan kuma ga duniya. Wannan wahayi ne da Zakin kabilar Yahuda ya buɗe hatiminsa jim kaɗan kafin ƙarewar lokacin jinƙai, wanda aka bayyana a cikin Wahayi sura ta biyar a matsayin Shi kaɗai wanda ya cancanta ya buɗe littafin da aka hatimce.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.
Sai ɗaya daga cikin dattawan ya ce mini, Kada ka yi kuka: ga shi, Zaki na kabilar Yahuza, Tushen Dawuda, ya yi nasara domin ya buɗe littafin, kuma ya warware hatiminsa bakwai. Ru’ya ta Yohanna 5:5.
The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.
Zakin kabilar Yahuza shi ne kuma “tushen Dawuda,” shi ne kuma “ɗan Dawuda,” kuma shi ne Ubangijin Dawuda. Alaƙar da Zakin kabilar Yahuza yake wakilta tana nuna cewa, sa’ad da Zakin kabilar Yahuza ya hatimce ko ya buɗe wata gaskiya, yana yin haka ne ta wurin amfani da ƙa’idar ambato na farko, wadda take tantance ƙarshen wani abu ta wurin farkon abin, kamar yadda aka wakilta cikin Yesu a matsayin “tushen Dawuda.” Sa’ad da aka buɗe wata gaskiya a ‘wani’ lokacin ƙarshe, ana fara tsarin tsarkakewa, kamar yadda aka wakilta a cikin Daniel sura ta goma sha biyu.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.
“Zakin ƙabilar Yahuza ne ya buɗe littafin da aka hatimce, ya kuma ba Yohanna wahayi game da abin da zai kasance a waɗannan kwanaki na ƙarshe. Daniyel ya tsaya a rabonsa domin ya ba da shaidarsa, wadda aka hatimce har zuwa lokacin ƙarshe, sa’ad da ya kamata a shelanta saƙon mala’ika na fari ga duniyarmu. Waɗannan al’amura suna da muhimmanci marar iyaka a waɗannan kwanaki na ƙarshe, amma yayin da ‘mutane da yawa za a tsarkake su, a sa su su yi fari, a kuma gwada su,’ ‘miyagu za su aikata mugunta: kuma babu ɗaya daga cikin miyagu da zai fahimta.’” Manuscript Releases, juzu’i na 18, 14, 15.
The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.
Aikin Yesu a matsayin Zakin kabilar Yahuda yana da muhimmanci marar iyaka, amma “ba wani” daga cikin “mugaye da zai fahimta” aikinsa ko saƙon da aka buɗe hatiminsa.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Sai ya ce, Ka tafi hanyarka, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su yi mugunta: kuma babu wani daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.
The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.
Ana wakiltar tsarin gwaji da matakai uku; “an tsarkake, an mai da su farare, an kuma jarraba.” Waɗannan matakai uku suna wakiltar matakai uku na “bishara ta har abada,” wadda a cikin saƙon mala’ika na fari aka wakilta da cewa ku ji tsoron Allah (an tsarkake), ku ba Shi ɗaukaka (an mai da su farare), gama sa’ar shari’arsa ta zo (an jarraba). Waɗannan matakai uku su ne “gaskiya,” kamar yadda harafin farko, harafi na goma sha uku, da harafi na ƙarshe na haruffan Ibrananci suke wakilta; sa’ad da aka haɗa waɗannan haruffa tare bisa wannan tsari, ana samar da kalmar Ibrananci mai nufin “gaskiya.”
Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”
Waɗannan matakai uku su ne “hanya,” gama hanyar Allah, bisa ga Asaf a Zabura 77:13, tana cikin Wuri Mai Tsarki, inda a cikin filin waje ake tsarkake mai zunubi ta wurin zubar da jini. Daga nan sai a kai jinin cikin Wuri Mai Tsarki, wanda yake wakiltar tsarkakewa, wato aikin “a mai da fari.”
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.
Sai ɗaya daga cikin dattawan ya amsa, yana ce mini, Su wanene waɗannan da suke sanye da fararen riguna? kuma daga ina suka fito? Sai na ce masa, Ya ubangiji, kai ka sani. Sai ya ce mini, Waɗannan su ne waɗanda suka fito daga babban tsanani, suka wanke rigunansu, kuma suka mai da su farare cikin jinin Ɗan Ragon. Ru’ya ta Yohanna 7:13, 14.
The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.
Sai an shirya mai zunubi da aka barata kuma aka tsarkake domin a “gwada” shi a cikin shari’ar da Wuri Mafi Tsarki yake wakilta. Yesu shi ne “hanya”, da “gaskiya”, da “rai”. Hanyar ita ce mafari, gaskiya ita ce tsakiya, rai kuma shi ne ƙarshe. Idan an tsarkake mu ta mataki na fari, muna kan hanya, wadda ita ce tafarkin waɗanda aka barata.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Amma hanyar masu adalci kamar haske ne mai kyalli, wanda yake ƙara haskakawa, yana ƙara haskakawa har zuwa cikakkiyar rana. Misalai 4:18.
The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.
Mataki na biyu shi ne bayyanar adalci wadda ake cika ta ta wurin gaskiyarsa, gama Kalmarsa gaskiya ce.
Sanctify them through thy truth: thy word is truth. John 17:17.
Ka tsarkake su ta wurin gaskiyarka: maganarka ita ce gaskiya. Yohanna 17:17.
Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.
Waɗanda aka barata suna wakiltuwa da mataki na ɗaya, waɗanda aka tsarkake kuma suna wakiltuwa da mataki na biyu. Matakan biyu na farko suna shirya waɗanda aka barata kuma aka tsarkake su shiga cikin shari’a su kuma karɓi rai madawwami. Yesu shi ne hanya, da gaskiya, da rai.
“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.
“Adalcin da yake a ciki ana shaida masa ta wurin adalcin da yake a waje. Wanda yake adali a ciki ba mai taurin zuciya ba ne, ba kuma marar tausayawa ba ne, sai dai kowace rana yana ƙara zama cikin surar Almasihu, yana ci gaba daga ƙarfi zuwa ƙarfi. Wanda ake tsarkakewa ta wurin gaskiya zai mallaki kansa, kuma zai bi sawun ƙafafun Almasihu har alheri ya narke cikin ɗaukaka. Adalcin da ake barata mu da shi adalci ne da aka lasafta mana; adalcin da ake tsarkake mu da shi kuwa adalci ne da aka ba mu. Na fari shi ne shaidarmu ga sama, na biyu kuwa shi ne cancantarmu ga sama.” Review and Herald, June 4, 1895.
John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.
Yahaya sura ta goma sha huɗu zuwa sura ta goma sha bakwai suna maimaitawa suna magana a kan batutuwan yadda almajiran za su amsa sa’ad da Almasihu ya bar su ya tafi wurin Ubansa. Ya yi alkawarin dawowa, kuma ya fahimta, (ko da yake almajiran ba su fahimta ba), cewa rikicin da yake gabatowa nan ba da daɗewa ba zai haifar da babban baƙin ciki na cizon rai. A cikin waɗannan surori huɗu an saka tantancewa da kuma fayyace Ruhu Mai Tsarki a matsayin “Mai Ta’aziyya.” An ambaci Ruhu Mai Tsarki sau huɗu a matsayin “Mai Ta’aziyya” a cikin bisharar Yahaya, kuma sau ɗaya a cikin Yohanna ta fari, amma a can an fassara kalmar da “Mai ba da kariya.” Ba a same ta a ko’ina dabam ba a cikin Sabon Alkawari.
The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.
Tsohon Alkawari yana da wata kalma ta Ibrananci da aka fassara da “mai ta’aziyya” a cikin Mai-Wa’azi 4:1 da kuma cikin Makoki 1:9 da 1:16. Duka waɗannan nassoshi uku suna nuna cewa azzalumai sun zalunci mutanen Allah, kuma ba su da mai ta’aziyya da zai taimake su a cikin ƙuncin da baƙin cikin da suka tsinci kansu a ciki.
The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.
Bayyana Ruhu Mai Tsarki a matsayin “Mai Taimako” an sanya shi a cikin nassin da Yesu yake neman ya shirya almajirai domin babban baƙin cikin da ke gabansu cikin ’yan sa’o’i kaɗan masu zuwa. A cikin wannan mahallin, Ya jaddada cewa ko da a cikin rashinsa, Ruhu Mai Tsarki zai kasance a wurin don ya ba su ta’aziyya. Ta wajen bayyana Ruhu Mai Tsarki a cikin mahallin Mai Taimako, Yesu ya fayyace siffofin aikin da Mai Taimakon zai cika.
Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.
Maimaitattun ambaton da Yesu ya yi game da tafiyarsa da dawowarsa, sun sanya wannan batu a kan gaba ƙwarai a jerin manyan jigogin wannan nassi.
John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”
Yahaya 14:2–4, 18, 19, 28; 16:5–7, 10, 28; 17:11–13 ayoyi ne da suke magana kai tsaye game da lokacin jinkirin da ke cikin misalin budurwai goma. Tare da ayoyin da suka gabata an haɗa sashe mai zuwa, wanda ta wurin maimaitawa yake jaddada lokacin jinkirin, domin “Ubangiji ba ya maimaita abubuwan da ba su da wani babban muhimmanci.”
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.
Ɗan lokaci kaɗan, ba za ku gan ni ba; sa’an nan kuma, bayan ɗan lokaci kaɗan, za ku gan ni, domin ina tafiya wurin Uba. Sai waɗansu daga cikin almajiransa suka ce wa juna, Mene ne wannan da yake faɗa mana cewa, Ɗan lokaci kaɗan, ba za ku gan ni ba; sa’an nan kuma, bayan ɗan lokaci kaɗan, za ku gan ni; kuma, domin ina tafiya wurin Uba? Saboda haka suka ce, Mene ne wannan da yake faɗa, Ɗan lokaci kaɗan? Ba mu fahimci abin da yake faɗa ba. Sai Yesu, da ya san suna so su tambaye shi, ya ce musu, Kuna tambayar juna ne a kan wannan da na faɗa, Ɗan lokaci kaɗan, ba za ku gan ni ba; sa’an nan kuma, bayan ɗan lokaci kaɗan, za ku gan ni? Hakika, hakika, ina gaya muku, za ku yi kuka ku yi makoki, amma duniya za ta yi farin ciki; ku kuwa za ku yi baƙin ciki, amma za a mai da baƙin cikinku ya zama farin ciki. Mace idan tana naƙuda tana da baƙin ciki, domin lokacinta ya yi; amma da zarar ta haifi yaro, ba ta ƙara tunawa da wahalar ba, saboda farin cikin an haifi mutum cikin duniya. Ku ma, saboda haka, yanzu kuna da baƙin ciki; amma zan sāke ganinku, zuciyarku kuwa za ta yi farin ciki, kuma farin cikinku ba mai ƙwace muku shi. Yahaya 16:16–22.
At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.
Aƙalla ayoyi ashirin da ɗaya daga sura ta goma sha huɗu zuwa sura ta goma sha bakwai suna bayyana lokacin da almajiran za su buƙaci su jira komowar Almasihu. Wannan lokaci zai fara ne da mutuwar Almasihu, ya kuma ci gaba har zuwa komowarsa daga wurin Ubansa. Lokacin da za su jira komowarsa yana wakiltar lokacin jinkiri a cikin misalin budurwai goma. Kamar yadda yake a cikin bayanin Luka game da almajiran Imuwasu, baƙin cikin gicciye yana kwaikwayon annabci na farkon lokacin jinkiri da ke biye da baƙin ciki na farko.
In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.
A cikin sashe na farko na littafi na farko na Littafi Mai Tsarki muna samun labarin halitta, kuma muna gane mutane uku na taron samaniya. A cikin sashe na farko na littafi na ƙarshe na Littafi Mai Tsarki muna samun mutane uku na taron samaniya. A cikin surori huɗu da muke dubawa muna samun mutane uku na taron samaniya. Gane wannan gaskiya yana ba mu damar shimfiɗa surori huɗu na Yohanna a kan layin annabci na Farawa sura ta ɗaya aya ta ɗaya har zuwa sura ta biyu aya ta uku, da kuma a kan Ru’ya ta Yohanna sura ta ɗaya aya ta ɗaya zuwa ta goma sha ɗaya.
In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.
A cikin wannan nassi, Yesu ya ce wa Toma cewa idan mutum ya ga Yesu, ya ga Uban. Har ila yau, nassin ya nuna cewa Almasihu ne wanda ya ta’azantar da almajirai ta wurin kasancewarsa tare da su; amma sa’ad da zai tafi, zai aiko da “wani” “Mai Ta’aziyya.” Ruhu Mai Tsarki shi ne Mai Ta’aziyya, amma Almasihu ma Mai Ta’aziyya ne.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.
Da kun san ni, da kun san Ubana kuma: kuma daga yanzu kun san shi, kun kuwa gan shi. Filibus ya ce masa, Ubangiji, ka nuna mana Uban, wannan kuwa ya ishe mu. Yesu ya ce masa, Ashe na daɗe tare da ku haka, kuma har yanzu ba ka san ni ba, Filibus? Wanda ya gan ni ya ga Uban; to, yaya kuma kake cewa, Ka nuna mana Uban? Yohanna 14:7–9.
Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.
Toma yana wakiltar waɗanda a cikin Adventism suke ƙin ganin shaidar dangantakar uku na sama, duk da cewa wataƙila sun karanta shaidu da suke tabbatar da wannan gaskiya sau da dama.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.
Ni kuma zan roƙi Uba, shi kuwa zai ba ku wani Mai Taimako dabam, domin ya zauna tare da ku har abada; wato Ruhun gaskiya; wanda duniya ba ta iya karɓa ba, domin ba ta ganinsa, ba kuma ta sanshi ba: amma ku kun sanshi; domin yana zaune tare da ku, kuma zai kasance a cikinku. Ba zan bar ku marasa ta’aziyya ba: zan zo wurinku. Har ɗan ƙanƙanin lokaci, duniya ba za ta ƙara ganina ba; amma ku kuna ganina: domin ina da rai, ku ma za ku rayu. Yahaya 14:16–19.
If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”
Idan mun ga Yesu, to mun ga Uba. Yesu shi ne “Mai Ta’aziyya,” kuma Ruhu Mai Tsarki shi ne “wani Mai Ta’aziyya.” Idan mun ga Yesu, mun ga Uba kuma mun ga Mai Ta’aziyya. A cikin sau biyar da aka yi amfani da kalmar mai ta’aziyya a cikin Littafi Mai Tsarki, duk manzo Yohanna ne ya yi amfani da su. A ambato na biyar an fassara kalmar da “mai ba da kariya.”
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.
’Ya’yana ƙanana, waɗannan abubuwa nake rubuta muku, domin kada ku yi zunubi. Kuma idan wani ya yi zunubi, muna da mai roƙo a wurin Uba, Yesu Almasihu mai adalci. 1 Yohanna 2:1.
If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.
Idan wani ya yi zunubi, muna da Mai Taimako, Yesu Almasihu mai adalci. Mai roƙo shi ne wanda yake yin ceto a madadin mai zunubi. Bulus ya bayyana aikin Yesu a matsayin na mai roƙonmu.
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.
Wane ne zai yanke wa hukuncin laifi? Almasihu ne ya mutu, ba wannan kaɗai ba, har ma an tashe shi daga matattu, wanda kuma yake a hannun dama na Allah, wanda kuma yake yin roƙo saboda mu. Romawa 8:34.
Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.
Yesu shi ne mai kāre mai zunubi, abin da ya haɗa da cewa shi ne mai ta’aziyya. A cikin wannan sura ɗin kuma, Bulus ya riga ya bayyana cewa Ruhu Mai Tsarki ma yana yin roƙo a madadinmu.
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.
Haka kuma Ruhu ma yana taimakon raunananmu: gama ba mu san abin da ya kamata mu roƙa kamar yadda ya kamata ba; amma Ruhu da kansa yana yi mana roƙo da nishin da ba a iya furtawa. Shi kuma mai binciken zukata ya san abin da ke cikin tunanin Ruhu, domin yana yi wa tsarkaka roƙo bisa ga nufin Allah. Romawa 8:26, 27.
Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.
An bayyana Yesu da Ruhu Mai Tsarki duka a matsayin Mai Ta’aziyya, sabili da haka dukkansu masu ba da kariya ne da suke yin roƙo a gare mu. Mutane uku na ukun samaniya duka an wakilta su a cikin wannan sashe na Yohanna da muke dubawa, kuma idan aka haɗa shi da shaidar farko ta littafi na farko na Littafi Mai Tsarki da kuma shaidar farko ta littafi na ƙarshe na Littafi Mai Tsarki, haske game da dangantaka da aikin mutanen uku na Allahntaka yana ƙaruwa.
“The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“Ba za a iya bayyana Uban ta wurin abubuwan duniya ba. Uban shi ne dukan cikar Allahntaka cikin jiki, kuma ba ya ganuwa ga idon mai mutuwa. Ɗan shi ne dukan cikar Allahntaka da aka bayyanar. Maganar Allah ta bayyana Shi a matsayin ‘ainihin siffar zatinsa.’ ‘Gama Allah ya ƙaunaci duniya har ya ba da Makaɗaicin Ɗansa, domin duk wanda ya gaskata gare Shi kada ya halaka, amma ya sami rai madawwami.’ A nan an nuna ainihin mutumcin Uban.”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.
“Mai Ta’aziyyar da Almasihu ya yi alkawarin zai aiko bayan ya hau sama, shi ne Ruhu a cikin dukan cikar Allahntaka, yana bayyana ikon alherin Allah ga dukan waɗanda suka karɓi kuma suka gaskata da Almasihu a matsayin Mai Ceto na kansu. Akwai rayayyun mutane uku na triad na sama. Cikin sunan waɗannan iko uku,—Uba, Ɗa, da Ruhu Mai Tsarki, waɗanda suka karɓi Almasihu ta bangaskiya mai rai ake yi wa baftisma, kuma waɗannan iko za su yi aiki tare da masu biyayya, waɗanda suke na sama, a ƙoƙarinsu na rayuwa sabuwar rai cikin Almasihu.”
“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.
“Mene ne mai zunubi zai yi?—Ya gaskata ga Almasihu. Shi mallakin Almasihu ne, an saya shi da jinin Ɗan Allah. Ta wurin gwaji da jarabawa Mai Ceto ya fanshi ’yan Adam daga bautar zunubi. To, mene ne ya kamata mu yi domin a cece mu daga zunubi?—Ku gaskata ga Ubangiji Yesu Almasihu a matsayin Mai Ceto mai gafarta zunubi. Wanda ya furta zunubinsa, ya kuma ƙasƙantar da zuciyarsa, zai sami gafara. Yesu shi ne Mai Ceto mai gafarta zunubi, haka kuma makaɗaicin Ɗan Allah marar iyaka. Mai zunubin da aka gafarta masa an sulhunta shi da Allah ta wurin Yesu Almasihu Mai ’Yantar da mu daga zunubi. Yana ci gaba a cikin tafarkin tsarki, shi mai ƙarƙashin alherin Allah ne. Ana kawo masa cikakkiyar ceto, farin ciki, da salama, da hikima ta gaskiya wadda ta fito daga Allah.”
“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.
“Bangaskiya ga jinin kafara na Yesu Almasihu ita ce tabbacin gafara. Almasihu na iya tsarkake dukan zunubi. Dogaro mai sauƙi ga wannan iko kowace rana zai ba wa mutum hikima mai zurfi ta gane abin da zai kiyaye rai a cikin waɗannan kwanaki na ƙarshe daga bautar zunubi. Ta wurin bangaskiya da addu’a, ta wurin sanin Almasihu, ya kamata ya aiwatar da cetonsa da kansa.
“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.
“Ruhu Mai Tsarki yana gane kuma yana shiryar da mu zuwa cikin dukan gaskiya. Allah ya ba da Ɗansa makaɗaici, domin duk wanda ya gaskata da Shi kada ya halaka, sai dai ya sami rai madawwami. Almasihu shi ne Mai Ceton mai zunubi. Mutuwar Almasihu ta fanshi mai zunubi. Wannan ne kaɗai begenmu. Idan muka miƙa kai gaba ɗaya, kuma muka aikata kyawawan halayen Almasihu, za mu sami ladan rai na har abada.
“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.
“‘Wanda ya gaskata da Ɗan, yana kuma da Uban.’ Wanda yake da bangaskiya mai ɗorewa ga Uban da kuma Ɗan, yana kuma da Ruhu. Ruhu Mai Tsarki shi ne mai ta’aziyyarsa, kuma ba ya taɓa rabuwa da gaskiya.” Bible Training School, Maris 1, 1906.
Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.
Bayan ƙarin hasken da aikin da dangantakar ukun samaniya suka bayar, tantance ukun samaniya a cikin wannan nassi yana ba da shaida cewa waɗannan surori huɗu ya kamata a daidaita su da saƙon da yanzu Zakin kabilar Yahuda yake kwance hatiminsa.
The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.
Shaidar da ke cikin labarin almajiran Emmaus tana wakiltar shaidu uku waɗanda suke nuna cewa lokacin baƙin ciki da jinkiri da ya biyo bayan gicciye yana wakiltar lokacin baƙin ciki da jinkiri da ya biyo bayan baƙin ciki na fari. Akwai kuma wata shaida dabam da take tabbatar da cewa tarihin da aka wakilta a cikin surori huɗu na Yohanna yana wakiltar yanayin baƙin ciki na fari.
The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”
Aya ta ƙarshe ta labarin halitta—wanda shi ne gaskiya ta farko da aka ambata a cikin Maganar Allah—ta ƙare da kalmomi uku, kuma kowace daga cikin waɗannan kalmomi tana farawa da ɗaya daga cikin haruffa uku da suke haɗa kalmar “gaskiya,” kuma hakan yana faruwa ne cikin daidai jerin su. Labarin halitta a cikin Farawa yana farawa da kalmomin, “A cikin farko” kuma yana ƙarewa da kalmomi ukun nan, “Allah ya halitta, ya kuma yi.”
The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.
Harafin farko na waɗannan kalmomi uku, idan aka haɗa su tare, suna samar da kalmar gaskiya. Labarin halitta ya fara da “farko” kuma ya ƙare da kalmar da aka wakilta a alama ta haruffan da ke wakiltar Alpha da Omega. Haka ma, a cikin sakin buɗewa na littafi na ƙarshe na Littafi Mai Tsarki, an bayyana Yesu sau biyu a matsayin Alpha da Omega, mafari da makama, na fari da na ƙarshe. Waɗannan haruffa uku da ke wakiltar Alpha da Omega suna ba da wata shaidar kuma cewa dole ne a haɗa sakin da ke cikin Yahaya tare da layin annabci da ke farkon Farawa da kuma layin annabci da ke farkon Ru’ya ta Yohanna. Ana gane wannan shaida a cikin bayanin aikin Mai Ta’azantarwa. Aikin Mai Ta’azantarwa shi ne aiki mai matakai uku wanda waɗannan haruffan Ibrananci guda uku ɗin nan suke wakilta. Hatimin Alpha da Omega yana ba mu damar sanya waɗannan surori huɗu cikin mahallin saƙon Wahayin Yesu Almasihu wanda aka buɗe hatiminsa jim kaɗan kafin lokacin gwaji ya rufe.
The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.
Tsawar bakwai suna wakiltar takamaiman alamomin hanya guda huɗu (maki a lokaci) da takamaiman lokutan zamani guda uku waɗanda suke farawa da alamar hanyar saukowar wani mala’ika wanda zai haskaka duniya da ɗaukakarsa. Waccan alamar hanya ta kasance maki ne a lokaci. Alamar hanya ta biyu (maki a lokaci) ita ce baƙin cikin farko, wadda take shigar da zamanin jinkiri. Zamanin jinkiri yana kaiwa ga alamar hanya ta uku (maki a lokaci) inda ake buɗe wata gaskiya da aka hatimce, kuma wannan yana haifar da wani motsi. Motsin yana ƙarewa a alamar hanya ta huɗu (maki a lokaci) wadda ake wakilta a matsayin shari’a. Waɗannan alamomin hanya huɗu da lokutan zamani guda ukun kowanne yana wakiltar tsawa ɗaya, wanda jimillarsu ta zama tsawa bakwai. Haka kuma suna wakiltar haɗin huɗu-uku.
In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.
A cikin talifofi na baya mun bayyana cewa fahimtar magabata game da ikkilisiyoyi bakwai, hatimai bakwai da ƙaho bakwai tana amincewa da “haɗuwar huɗu da uku.” Ikkilisiyoyi huɗu na farko, da hatimai huɗu na farko, da ƙaho huɗu na farko sun bambanta da ikkilisiyoyi uku na ƙarshe, da hatimai uku na ƙarshe, da ƙaho uku na ƙarshe. Tsawa bakwai suna wakiltar alamomin hanya huɗu, amma a cikin waɗannan alamomin hanya huɗu akwai zamanai uku. Haɗuwar Allahntaka ta “huɗu da uku” wadda a cikin littafin Ru’ya ta Yohanna aka kafa bisa ga shaidu uku (ikkilisiyoyi, hatimai da ƙaho), kuma waɗannan shaidu suna ba da shaida ga ingancin haɗuwar “huɗu da uku” ta tsawa bakwai na littafin Ru’ya ta Yohanna.
Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.
Duk da haka, a cikin layin tarihi da tsawoyi bakwai suke wakilta akwai wani ɓoyayyen layi na annabci dabam kuma na musamman, wanda yake ɗauke da alamomin hanya guda uku waɗanda suka bambanta da alamar da aka wakilta a matsayin tsawoyi bakwai. Saboda haka, sa’ad da muka yi la’akari da dangantakar annabci tsakanin tsawoyi bakwai da ɓoyayyen tarihin da ake buɗe hatiminsa yanzu, muna gani cewa tsawoyi bakwai suna gabatar da alamomin hanya guda huɗu (lokuta a tarihi), yayin da ɓoyayyen tarihin yake gabatar da alamomin hanya guda uku (lokuta a tarihi). Kamar yadda yake ga ikilisiyoyi, hatimai, ƙaho-ƙaho da tsawoyi, ɓoyayyen tarihin yana wakiltar alamomin hanya guda uku waɗanda suke da alaƙa da alamomin hanya guda huɗu na tsawoyi bakwai. Haka nan ɓoyayyen tarihin yana kuma ɗauke da haɗin uku-da-huɗu.
In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.
A cikin ɓoyayyen tarihin da yake a ƙunshe cikin tsawa bakwai, akwai alamomin hanya guda uku mabambanta, waɗanda kowanne cikinsu “maki ne na lokaci,” kuma na farko da na ƙarshe daga cikin waɗannan alamomin hanya uku suna wakiltar babban baƙin ciki. Akwai keɓaɓɓen “zango na lokaci” tsakanin alamar hanya ta farko da ta biyu, kuma akwai keɓaɓɓen “zango na lokaci” tsakanin alamar hanya ta biyu da maki na uku na lokaci. Kalmar “baƙin ciki” ta samo asali ne daga manufar rasa lokacin alƙawari, kuma ma’anarta tana ɗauke da jaddadawar maki na lokaci. Tsakar dare ma takamaiman lokaci ne. Ana bayyana ɓoyayyen tarihin ta wurin maki uku na lokaci da zanguna biyu na lokaci suka raba su; lokacin jinkiri da motsin watan bakwai.
The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.
Alamar farko na tarihin ɓoyayye yana bayyana wani baƙin ciki na cikas, kuma alamar ƙarshe ma tana bayyana wani baƙin ciki na cikas. Saboda haka, daga baƙin ciki na cikas na farko har zuwa baƙin ciki na cikas na ƙarshe akwai wani ɓoyayyen layin annabci wanda yake da matakai uku iri ɗaya kamar yadda dukan layukan gyara suke da su. Haka kuma yana ɗauke da hatimin Alpha da Omega, domin haruffa uku da suka ƙirƙiri “gaskiya” sun yi daidai da alamomi uku waɗanda suke farawa kuma suke ƙarewa da baƙin ciki na cikas. Wannan tarihin ɓoyayye a cikin tsawar bakwai shi ne gaskiyar da Zakin kabilar Yahuda yake kwance hatiminta a yanzu.
The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.
An gabatar da nassin da muke dubawa a cikin Yahaya a babi na baya da Jibin Ƙarshe, yana jaddada cewa saƙon waɗannan babi huɗu abu ne da za a ci. Waɗannan babi huɗu sun ƙare da tafiya zuwa Getsamani. Labarin yana faruwa ne a cikin motsi daga cin abincin har sai rikicin gicciye ya fara. A ma’anar annabci, yanayin waɗannan babi huɗu yana fayyace saƙon ƙarshe da ya kamata a ci kafin shari’a. Saƙon da ke kaiwa ga rufe shari’a, shi ne saƙon da aka buɗe hatiminsa a cikin littafin Ru’ya ta Yohanna, gab da a rufe shari’a.
The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.
Almajiran da Yesu suna a wancan mahadin tarihin annabci inda ake sanar da su game da lokacin jinkiri. A tarihin Millerite, Ubangiji ya janye hannunsa domin a samar da fahimtar saƙon Kukan Tsakar Dare, amma fahimtar da ta haifar da saƙon Samuel Snow ta kuma sanar da Millerites cewa suna cikin lokacin jinkirin budurwai goma. Almajiran sun gama cin Jibin Ƙarshe ne kawai, kuma yayin da suke narkar da saƙon, Almasihu ya bayyana lokacin jinkiri a cikin surori huɗu na Yohanna.
Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.
Za a iya rubuta fahimtar Samuel Snow a matsayin jerin maƙaloli, waɗanda suka bunƙasa fahimtar ƙarshe da aka wakilta a matsayin saƙon Kiran Tsakar Dare. Yayin da saƙonsa yake bunƙasa, ya kuma gabatar da saƙon a jerin tarurrukan sansani. Jerin maƙalolin da suka kai ga waɗannan tarurrukan sansani, a ƙarshe suka kai shi ga taron sansani na Exeter, wanda ya ɗauki kwanaki shida. A hangen annabci, saƙon Kiran Tsakar Dare yana bunƙasa a hankali cikin wani ɗan lokaci. Surori huɗu da ke cikin Yohanna suna faruwa a tarihin annabci inda ake bunƙasa saƙon.
In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.
A cikin surori huɗu na Yohanna an fayyace aikin Ruhu Mai Tsarki a matsayin matakai uku; tabbatarwa game da zunubi, adalci, da shari’a. Waɗannan matakai uku su ma su ne manyan alamomin hanya uku na ɓoyayyen tarihin da aka ƙunsa a cikin tsawa bakwai.
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: 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 16:7–14.
Duk da haka ina gaya muku gaskiya; ya fi muku amfani in tafi: gama idan ban tafi ba, Mai Taimako ba zai zo wurinku ba; amma idan na tafi, zan aiko shi zuwa gare ku. Kuma idan ya zo, zai tona wa duniya laifin zunubi, da na adalci, da na hukunci: Na zunubi, domin ba su gaskata da ni ba; Na adalci, domin ina tafiya wurin Ubana, kuma ba za ku ƙara ganina ba; Na hukunci, domin an riga an hukunta shugaban wannan duniya. Har yanzu ina da abubuwa da yawa da zan faɗa muku, amma ba za ku iya ɗaukar su yanzu ba. Amma sa’ad da shi, Ruhun gaskiya, ya zo, zai bishe ku cikin dukan gaskiya: gama ba zai yi magana daga kansa ba; amma duk abin da zai ji, wannan ne zai faɗa: kuma zai nuna muku abubuwan da za su zo. Shi zai ɗaukaka ni: gama zai karɓa daga nawa, ya kuma nuna muku shi. Yohanna 16:7–14.
In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.
A cikin tarihin Millerite, Yesu bai komo domin ya kawo ƙarshen lokacin jinkiri ba a lokacin Kukan Tsakar Dare. Ya janye hannunsa, kuma ya zubo ko ya aiko da Ruhu Mai Tsarki. Ruhu Mai Tsarki, wanda aka wakilta a matsayin Mai Ta’azantarwa, ya zo domin ya kawar da baƙin cikin takaici. Ya zo ne domin ya ba da ta’aziyya ga waɗanda aka zaɓa, amma waɗanda takaicin annabcin da bai cika ba ya jefa su cikin ruɗani.
We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.
Mun riga mun nuna a baya cewa manzo Yohanna, Ezekiyel, da Irmiya duk an kwatanta su suna cin ƙaramin littafin nan wanda yake da zaƙi kamar zuma a baki. Akwai bambanci na gangan tsakanin waɗannan annabawa uku, wanda sau da yawa ake kasa lura da shi.
Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.
An yi amfani da Ezekiyel don misalta waɗanda suka ci ƙaramin littafin, kuma aka ba su saƙo su kai ga cocin Allah mai ridda. Ezekiyel yana wakiltar cewa littafin da aka ci yana bayyana aikin da za a cika daga nan. Yana wakiltar saƙon da aka ba mutanen Allah waɗanda a dā aka zaɓa. Saƙonsa shi ne abin da yake ɗaure mutanen da a dā aka zaɓa cikin dammamaki waɗanda aka ƙaddara domin wuta. A cikin surori huɗu na Yohanna, Yesu yana bayyana manufar aikin Ezekiyel.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Ku tuna da maganar da na faɗa muku, Bawa bai fi ubangijinsa girma ba. Idan sun tsananta mini, za su tsananta muku kuma; idan sun kiyaye maganata, za su kiyaye taku kuma. Amma duk waɗannan abubuwa za su yi muku su saboda sunana, domin ba su san wanda ya aiko ni ba. Da ban zo na yi musu magana ba, da ba su da zunubi: amma yanzu ba su da abin rufe zunubinsu. Wanda yake ƙina, yana ƙin Ubana kuma. Da ban yi a tsakiyarsu ayyukan da babu wani mutum da ya taɓa yi ba, da ba su da zunubi: amma yanzu sun gani, duk da haka sun ƙi ni da Ubana kuma. Amma wannan yana faruwa ne domin a cika maganar da aka rubuta a cikin dokarsu cewa, Sun ƙi ni ba tare da dalili ba. Amma sa’ad da Mai Taimako ya zo, wanda zan aiko muku daga wurin Uba, wato Ruhun gaskiya, wanda yake fitowa daga wurin Uba, shi zai yi shaida game da ni. Yahaya 15:20–26.
Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.
Aikin Ezekiyel, wanda ya fara sa’ad da ya ci littafin, yana wakiltar gabatar da saƙo ne da za a ƙi karɓa; amma ƙin karɓar ɗin shi ne hujjar cewa suna ƙin Allah, kuma sun cika ƙwaryar wa’adin jarrabawarsu ƙaf.
And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.
Sai ya ce mini, Ɗan mutum, ina aike ka zuwa ga ’ya’yan Isra’ila, zuwa ga al’umma mai tawaye wadda ta tayar mini: su da ubanninsu sun yi mini zunubi, har zuwa wannan rana ta yau. Gama su ’ya’ya ne marasa kunya da taurin zuciya. Ina aike ka zuwa gare su; kuma za ka ce musu, Ga abin da Ubangiji Allah yana cewa. Su kuwa, ko za su saurara, ko kuwa za su ƙi, (gama su gida ne mai tawaye,) duk da haka za su sani cewa annabi ya kasance a cikinsu. Ezekiyel 2:3–5.
Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.
Aikin Ezekiyel ya kasance a matsayin shaida a kan mutanen alkawarin dā, kamar yadda Almasihu ya kasance tare da Yahudawan masu gardama; saboda haka saƙon Ezekiyel shi ne saƙon gargaɗi na ƙarshe wanda yake ɗaure mutanen alkawarin dā kamar ciyayi marasa amfani cikin dami, waɗanda aka ƙaddara domin wutar hallaka.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.
“Sai na ga mala’ika na uku. Mala’ikan da yake tare da ni ya ce, ‘Aikinsa mai ban tsoro ne. Manufarsa mai razana ce. Shi ne mala’ikan da zai ware alkama daga ciyawa marar amfani, kuma ya hatimce, ko ya ɗaure, alkamar domin rumbun sama. Waɗannan abubuwa ya kamata su mamaye dukan tunani, dukan hankali.’” Early Writings, 118.
The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.
Aikin da ake wakilta ta wurin cin ƙaramin littafin yana farawa ne sa’ad da mala’ikan nan mai ƙarfi ya sauko da ƙaramin littafi a hannunsa. A cikin tarihin mala’ika na farko wannan ya faru a ranar 11 ga Agusta, 1840, kuma a cikin tarihin mala’ika na uku ya faru a ranar 11 ga Satumba, 2001. Duka waɗannan ranaku suna wakiltar cikar annabce-annabce da ke da alaƙa da ko dai Musulunci na masifa ta biyu ko kuma Musulunci na masifa ta uku bi da bi. Shi ya sa Ishaya a sura ta ashirin da biyu, sa’ad da yake bayyana rikicin da ke cikin kwarin wahayi domin Filadelfiyawa da Lawudikiyawa, ya nuna cewa Lawudikiyawa, waɗanda su ne zaɓaɓɓun mutanen Furotesta a 1840 da kuma Adventism waɗanda su ne zaɓaɓɓun mutane a 2001, “maharba sun ɗaure su.” Maharba a cikin annabcin Littafi Mai Tsarki su ne Musulunci, kuma sa’ad da wahayin Musulunci ya cika a 1840 da kuma a 2001, tsofaffin zaɓaɓɓun mutanen suka ƙi annabcin Musulunci kamar yadda waɗanda Ezekiyel yake wakilta suka gabatar. A can kuma a lokacin ne aka ɗaure su a matsayin zawan alkama. Aikin Ezekiyel kuwa shi ne ya kawar da “mayafin” da yake rufe “zunubinsu,” wanda Yesu ya wakilta a matsayin ƙiyayya ga Allah.
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.
Nauyin kwarin wahayi. Mene ne ya same ki yanzu, har kika hau rufin gidaje gabaki ɗaya? Ke da kike cike da hayaniya, birni mai hargitsi, birni mai farin ciki: matattunki ba a kashe su da takobi ba, ba kuwa sun mutu a yaƙi ba. Dukan sarakunanki sun gudu tare, maharba suka ɗaure su: dukan waɗanda aka samu a cikinki an ɗaure su tare, su kuwa sun gudu daga nesa. Ishaya 22:1–3.
And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Kuma Allah yana tare da yaron [Isma’ilu]; sai ya yi girma, ya zauna a cikin jeji, ya zama maharbi da baka. Farawa 21:20.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Inda babu wahayi, jama’a sukan lalace; amma wanda yake kiyaye shari’a, mai albarka ne shi. Karin Magana 29:18.
Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.
Irmiya yana wakiltar waɗanda suka ci littafin sa’ad da mala’ikan mai ƙarfi ya sauko, wanda zai haskaka duniya da ɗaukakarsa, amma waɗanda suka fuskanci baƙin cikin cikar hasashen da bai tabbata ba na shekara ta 1843. Irmiya yana ɗauka a annabce ko Allah ya yi ƙarya. Wannan nuni yana haɗa Irmiya da Habakkuk biyu.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Zan tsaya a kan matsayina na tsaro, in kafa kaina a kan hasumiya, in yi jira in ga abin da zai faɗa mini, da abin da zan amsa sa’ad da aka tsauta mini. Sai Ubangiji ya amsa mini, ya ce, Ka rubuta wahayin, ka bayyana shi sarai a kan alluna, domin mai karantawarsa ya gudu. Gama wahayin har yanzu yana ga ƙayyadadden lokaci; amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba. Ko da ya jinkirta, ka jira shi; domin lalle zai zo, ba zai yi jinkiri ba. Ga shi, ran wanda ya ɗaukaka kansa ba madaidaiciya ba ce a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:1–4.
John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.
An yi amfani da Yohanna don ya wakilci waɗanda suka dandana zaƙi da kuma ɗacin baƙin ciki, yana wakiltar dukan tarihin daga 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Sai na tafi wurin mala’ikan, na ce masa, Ka ba ni ƙaramin littafin. Sai ya ce mini, Ka karɓa, ka cinye shi; zai sa cikinka ya yi ɗaci, amma a bakinka zai zama mai daɗi kamar zuma. Sai na karɓi ƙaramin littafin daga hannun mala’ikan, na cinye shi; a bakina kuwa ya kasance mai daɗi kamar zuma; amma da zarar na ci shi, cikina ya yi ɗaci. Ru’ya ta Yohanna 10:9, 10.
Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.
Ezekiyel yana wakiltar aikin gabatar da saƙon annabci mai kulle wa tsohon zaɓaɓɓen jama’a, wanda aka fara sa’ad da mala’ikan ya sauko a ranar 11 ga Agusta, 1840 da kuma 11 ga Satumba, 2001.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Amma kai, ɗan mutum, ka ji abin da nake faɗa maka; kada ka zama mai tawaye kamar wannan gida mai tawaye: ka buɗe bakinka, ka ci abin da nake ba ka. Sa’ad da na duba kuwa, sai ga, an miƙo hannu gare ni; kuma, duba, akwai naɗaɗɗen littafi a cikinsa; Sai ya shimfiɗa shi a gabana; kuma an rubuta shi a ciki da wajen waje: kuma a rubuce a cikinsa akwai makoki, da kuka, da kaito. Bugu da ƙari, ya ce mini, Ɗan mutum, ka ci abin da ka samu; ka ci wannan naɗaɗɗen littafi, sa’an nan ka tafi ka yi magana da gidan Isra’ila. Saboda haka na buɗe bakina, ya kuwa sa na ci wannan naɗaɗɗen littafi. Sai ya ce mini, Ɗan mutum, ka sa cikinka ya ci, ka cika hanjinka da wannan naɗaɗɗen littafi da nake ba ka. Sa’an nan na ci shi; kuma a bakina ya kasance mai zaƙi kamar zuma. Ezekiel 2:8–3:3.
Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.
Irmiya yana wakiltar tarihin 11 ga Agusta, 1840 har zuwa ɗan kafin Kukan Tsakar Dare.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
An sami maganganunka, na kuwa cinye su; maganarka kuwa ta zama mini farin ciki da murnar zuciyata: gama an kira ni da sunanka, ya Ubangiji Allah Maigirma na runduna. Ban zauna cikin taron masu ba’a ba, ban kuma yi murna ba; na zauna ni kaɗai saboda hannunka: gama ka cika ni da fushi mai tsanani. Don me ciwona yake dawwamamme, raunina kuma marar warkewa, wanda ya ƙi ya warke? Ashe, za ka zama mini kamar mai yaudara ne ƙwarai, kamar ruwaye masu ƙarewa? Saboda haka Ubangiji ya ce, In ka komo, to, zan komo da kai kuma, za ka tsaya a gabana: in kuma ka fitar da mai daraja daga cikin marar amfani, za ka zama kamar bakina: su komo gare ka; amma kai kada ka koma gare su. Zan kuma mai da kai ga wannan jama’a kamar katanga ta tagulla mai ƙarfi: za su yi yaƙi da kai, amma ba za su rinjaye ka ba: gama ina tare da kai domin in cece ka, in kuma kuɓutar da kai, in ji Ubangiji. Zan kuwa kuɓutar da kai daga hannun mugaye, in fanshe ka daga hannun masu ban tsoro. Irmiya 15:16–21.
Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”
Irmiya yana wakiltar tarihinmu da saƙonmu na yanzu. Saƙon yanzu shi ne saƙon Kukan Tsakar Dare wanda ake ci gaba da bunƙasa shi a daidai lokacin da mutanen Allah, waɗanda Irmiya yake wakilta, suka “cika” da “fushi” suna tunanin “azabarsu” za ta kasance “madawwamiya” kuma “rauninsu marar magani ne,” rauni wanda ba zai taɓa warkewa ba. Sun rabu da “taron masu ba’a.” Ba sa kuma “murna” kamar yadda suka yi a dā sa’ad da suka fara cin littafin, kuma ya zama “farin cikin” “zukatansu.”
But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.
Amma akwai shawara ga waɗanda suke cikin wannan hali. “Idan ka komo” kuma “idan ka fitar da abu mai daraja daga abin ƙazanta,” to, Allah zai komo gare su. A cikin Ibrananci, “zan mayar da kai kuma” a cikin wannan nassi yana nufin, Allah zai komo gare su, idan sun komo gare Shi.
Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.
Saboda haka ku miƙa kanku ga Allah. Ku yi tsayayya da shaidan, zai kuwa guje muku. Ku kusaci Allah, shi ma zai kusace ku. Ku tsarkake hannuwanku, ku masu zunubi; ku tsarkake zukatanku, ku masu zuciya biyu. Ku shiga cikin baƙin ciki, ku yi makoki, ku yi kuka: a mai da dariyarku ta zama makoki, farin cikinku kuma ya zama baƙin ciki. Ku ƙasƙantar da kanku a gaban Ubangiji, shi kuwa zai ɗaukaka ku. Yaƙub 4:7–10.
If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.
Idan za su kusaci Allah, Shi ma zai kusace su. Idan za su yi waɗannan abubuwa, to za su “tsaya a gaban” Ubangiji, kuma za su zama “bakin” Allah. Bugu da ƙari, yana umartar Irmiya (mu) cewa zai mai da mutanensa “katanga ta tagulla mai ƙarfi” ga “mugaye,” kuma daga baya “masu ban tsoro” za su kawo yaƙi a kan waɗanda Irmiya yake wakilta. “Mugaye” su ne wakilcin Daniyel na wawaye budurwai na Matiyu. “Masu ban tsoro” suna wakiltar haɗin kai mai ninki uku na Babila ta zamani a lokacin rikicin dokar Lahadi.
The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.
Shaidun annabawa ukun duka suna magana ne game da tarihi guda ɗaya, amma suna magana ne game da fannoni uku dabam na wannan tarihi guda ɗaya. Irmiya yana wakiltar waɗanda suka ƙware da baƙin ciki na farko a kwanan nan, amma har yanzu ba su kai ga alamar hanya ta Kukan Tsakar Dare ba. A nan ne muka kasance tun daga 18 ga Yuli, 2020. Tambayar ita ce ko za mu koma. Idan muka koma, za mu “yi magana” domin Ubangiji a daidai lokacin da Amurka za ta “yi magana” kamar maciji.
The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.
Tarihin da Irmiya yake misaltawa shi ne tarihinmu na yanzu, kuma shi ne tarihin da aka wakilta ta cikin waɗannan alamomin hanya uku ɓoyayyu a cikin tsawa bakwai. Haka kuma shi ne tarihin da aka kafa nassin da ke cikin Yahaya a cikinsa a annabce, domin jigon babi huɗun da ke cikin Yahaya shi ne aikin Ruhu Mai Tsarki na ta’azantar da Irmiya, wanda yake tambayar ko ya gaskata ƙarya ne, da kuma ko saƙon da ya ɗanɗana yana da zaƙi ƙwarai ainihin ruwaye masu yaudara ne.
Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.
Saboda haka, Irmiya yana wakiltar tarihin da ya fara daga 11 ga Satumba, 2001 har zuwa 18 ga Yuli, 2020, lokacin da jinkirin ya fara, kamar yadda aka wakilta da kwanaki uku da rabi na alama da suka biyo baya. Sa’ad da na ce “na alama,” ba ina nufin annabcin lokaci ba ne. Ina cewa 18 ga Yuli, 2020 ne lokacin da aka kashe shaidu biyu, wato Littafi Mai Tsarki da Ruhun Annabci, kuma aka bar gawawwakin su a kan titi na kwanaki uku da rabi a Ru’ya ta Yohanna sura ta goma sha ɗaya.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 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. Revelation 11:3–10.
Zan ba shaiduna biyu iko, su kuma za su yi annabci har kwana dubu ɗaya da ɗari biyu da sittin, suna sanye da tsummoki. Waɗannan su ne itatuwan zaitun guda biyu, da fitilu guda biyu masu tsayawa a gaban Allah na duniya. In kuwa wani ya yi nufin cutar da su, wuta takan fito daga bakinsu, ta cinye maƙiyansu; in kuma wani ya yi nufin cutar da su, dole ne a kashe shi ta wannan hanya. Waɗannan suna da iko su rufe sama, domin kada ruwan sama ya sauka a kwanakin annabcin su; kuma suna da iko a kan ruwaye su mai da su jini, su bugi duniya da kowace irin annoba, sau da yawa gwargwadon yadda suka ga dama. Sa’ad da kuwa suka gama shaidarsu, dabbar nan da take fitowa daga ramin marar iyaka za ta yaƙe su, ta rinjaye su, ta kashe su. Gawawwakin su kuma za su kwanta a kan titin babban birnin nan, wanda a ruhaniya ake kira Saduma da Masar, inda kuma aka gicciye Ubangijinmu. Mutane kuma daga cikin al’ummai da kabilu da harsuna da ƙasashe za su dubi gawawwakin su har kwana uku da rabi, ba kuma za su bar a binne gawawwakin su a kaburbura ba. Masu zama a bisa duniya kuma za su yi farin ciki a kansu, su yi murna, su aika wa juna kyautai; domin annabawan nan biyu sun azabtar da masu zama a bisa duniya. Ru’ya ta Yohanna 11:3–10.
The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.
Shaidar da yanayin Irmiya ya gabatar tana ajiye ne bayan baƙin ciki na rashin cika tsammani, amma kafin Kukan Tsakar Dare. Dole ne Irmiya ya koma kafin ya iya zama muryar saƙon Kukan Tsakar Dare. Wannan shi ne yanayinmu a yau. Haka kuma shi ne mahallin tarihi na surori huɗu da ke cikin Yohanna waɗanda muke la’akari da su, kuma shi ne tarihin da aka wakilta ta wurin ɓoyayyen tarihin da ke cikin tsawar bakwai.
If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.
Idan muka yi la’akari da hasken da ke da alaƙa da “Mai Ta’aziyya” a cikin shaidar Yohanna mai surori huɗu, za mu sami yalwar hujja da za ta sa mu gane cewa labarin yana magana ne game da 18 ga Yuli, 2020, da baƙin ciki na rashin cika tsammani da lokacin jinkiri, da saƙon Kukan Tsakar Dare wanda aka warware hatiminsa, da kuma hukunci mai zuwa na dokar Lahadi. Surorin suna ginuwa ne bisa tsarin annabci na tarihin ɓoye.
If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.
Idan za mu zama kamar bakin Allah a cikin rikicin da yake gab da zuwa, to aikinmu yanzu shi ne mu “fitar da mai daraja daga abin ƙazanta,” ko kuma kamar yadda Yakubu ya bayyana wannan aikin ɗaya, ya kamata mu “tsarkake” “hannuwanku, ku masu zunubi; kuma ku tsarkake zukatanku, ku masu zuciya biyu. Ku sha wahala, ku yi makoki, ku yi kuka: bari dariyarku ta juya zuwa makoki, farin cikinku kuma ya zama baƙin ciki mai nauyi. Ku ƙasƙantar da kanku a gaban Ubangiji, shi kuwa zai ɗaukaka ku” a matsayin tuta a nan gaba mai matuƙar kusa.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Kuma zai kafa tutar al’ummai, ya kuma tattara korarrun Isra’ila, ya kuma tara watattsun Yahuda daga kusurwoyi huɗu na duniya. Ishaya 11:12.
We will bring our consideration of these four chapters to a conclusion in the next article.
Za mu kammala nazarinmu na waɗannan surori huɗu a maƙala ta gaba.