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# What is Truth? - Number One

Mene ne Gaskiya? - Lamba ta Ɗaya

The Framework of Truth: Revelation, Prophetic Parallels, and the Alpha and Omega

Tsarin Gaskiya: Wahayi, Daidaiton Annabci, da Alfa da Omega

Author

Jeff Pippenger

Published

August 5, 2023

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Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Kafin mu yi magana a kan batun abin da yake gaskiya, muna lura cewa mun fara wannan nazari ne da ayoyi uku na farko na Ru’ya ta Yohanna sura ta ɗaya, sannan daga baya muka ƙara wani makala game da Iliya. Wasu daga cikin manufofin waɗannan nazarce-nazarcen su ne gano matsayin Amurka a cikin annabci, buɗe saƙon Ru’ya ta Yesu Almasihu, gane rawar annabawa a matsayin alamu na mutanen Allah, da kuma yin la’akari da abin da yake nufi cewa Yesu shi ne Alfa. Mun nuna cewa ayoyi uku na farko na Ru’ya ta Yohanna sun yi daidai kuma sun jitu da ayoyi na ƙarshe na Ru’ya ta Yohanna, kuma a lokuta biyu, a farkon da kuma a ƙarshe, Yesu yana bayyana Kansa a matsayin Alfa da Omega, farkon da ƙarshe, na farko da na ƙarshe.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Mun yi amfani da taƙaitacciyar tattaunawa game da Iliya a cikin nazari na biyu domin mu nuna cewa ayoyin buɗe Littafi Mai Tsarki sun yi daidai da ayoyin rufewa na Tsohon da kuma Sabon Alkawari, kuma ƙari ga haka, ayoyin buɗe Sabon Alkawari su ma sun yi daidai da farkon ko kuma ƙarshen Littafi Mai Tsarki ta kowace hanya da kuke so ku ɗauke shi, ko dai gaba ɗayansa ko kuma a matsayin Alkawura biyu.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Wani batu kuma da muke neman bunƙasa shi ne fahimtar cewa Allahntaka ta yi aiki wajen bayyana allahntaka a hankali a tsawon tarihi. Wannan ne ya sa muka lura cewa, yayin da lokaci yake ci gaba a cikin jigon Littafi Mai Tsarki na tarihin alkawari, Allah ya, mataki-mataki, ƙara bayyana halinsa ta wurin alamar sunayensa dabam-dabam. Allah Maɗaukaki ya yi magana da Ibrahim, kuma wannan Allah ɗin ne ya yi magana da Musa, amma ya sanar da Musa cewa daga wannan lokaci zuwa gaba sunansa zai zama sananne da suna Jehovah. Sa’an nan, lokacin da Almasihu ya zo, ya gabatar da kansa da wani suna da ba a san shi ba a cikin Tsohon Alkawari, sai dai faɗar wannan sunan guda ɗaya da wani mutumin Babila ya yi a sura ta uku ta Daniyel. Ba wai Yesu ya bayyana kaɗai cewa shi ne Makaɗaicin Haihuwa na Uba ba, amma kuma a cikin wannan takamaiman tarihin alkawari ya bayyana kansa a matsayin Ɗan Mutum. Allah kuma ya ba Adventism na Millerite suna sa’ad da ya shiga alkawari da farkon Adventism.

> “At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

> “A wannan lokaci, sa’ad da muke kusa ƙwarai da ƙarshe, za mu zama masu kama da duniya ƙwarai a aikace har mutane su duba a banza domin su sami mutanen Allah da aka san su da suna? Shin wani mutum zai sayar da siffofinmu na musamman a matsayin mutanen Allah da aka zaɓa domin wata fa’ida da duniya za ta bayar? Shin za a ɗauki yardar waɗanda suke ƙetare dokar Allah a matsayin abu mai matuƙar daraja? Shin waɗanda Ubangiji ya kira mutanensa za su yi zato cewa akwai wata iko da ta fi Babban NI NE? Shin za mu yi ƙoƙarin goge abubuwan bangaskiya na rarrabewa waɗanda suka mai da mu Adventists na Rana ta Bakwai?” Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Sunan da aka ba Masu Adventisti na Rana ta Bakwai Ubangiji ne ya ba su, kuma Sister White sau da yawa tana nufin Adventists a matsayin mutanen Allah masu suna da aka ba su. “Denominated” na nufin an ba da suna. Ikklisiyoyi biyu kaɗai da Sister White ta bayyana a matsayin mutanen Allah masu suna da aka ba su su ne Isra’ila ta dā da Isra’ila ta zamani.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Saboda haka, yayin da muke ci gaba da nazarin littafin Ru’ya ta Yohanna, ina ba da shawara cewa “sabon suna” da aka bayyana wa Filadelfiyawa, waɗanda kuma aka wakilta a matsayin mutum dubu ɗari da arba’in da huɗu, babban sashe ne na asirin annabci da ake buɗe hatiminsa kaɗan kafin lokacin jarrabawa ya ƙare.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Wanda ya yi nasara zan mai da shi ginshiƙi a cikin haikalin Allahna, kuma ba zai ƙara fita waje ba har abada; kuma zan rubuta a kansa sunan Allahna, da sunan birnin Allahna, wato sabuwar Urushalima, wadda take saukowa daga sama daga wurin Allahna; kuma zan rubuta a kansa sabon sunana. Mai kunne, bari yă ji abin da Ruhu yake faɗa wa ikkilisiyoyi. Ru’ya ta Yohanna 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Saƙon gargaɗi na ƙarshe shi ne saƙon Wahayin Yesu Almasihu, kuma wahayi ne na halinsa.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

> “Waɗanda suke jiran zuwan Ango za su ce wa mutane, ‘Ga Allahnku.’ Haskoki na ƙarshe na hasken jinƙai, saƙon ƙarshe na jinƙai da za a ba duniya, wahayi ne na halinsa na ƙauna. ’Ya’yan Allah kuwa za su bayyanar da ɗaukakarsa. A cikin rayuwarsu da halayensu za su nuna abin da alherin Allah ya yi musu.” Christ’s Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Muna da abubuwa da yawa fiye da haka da za mu sanya a cikin rubuce-rubuce game da Yesu a matsayin Kalma, amma yanzu za mu ɗauki kalmar “gaskiya.” Fahimtar “gaskiya” da kuma kalmar “gaskiya,” haka kuma haruffan da ake amfani da su wajen tsara “kalmar gaskiya,” fahimta ce ta halin Kristi.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Saboda haka Bilatus ya ce masa, Ashe kai sarki ne ke nan? Yesu ya amsa, Kai da kanka ka faɗa cewa ni sarki ne. Domin wannan ne aka haife ni, kuma saboda wannan ne na zo cikin duniya, domin in ba da shaida ga gaskiya. Duk wanda yake na gaskiya yana jin muryata. Bilatus ya ce masa, Mene ne gaskiya? Da ya faɗi wannan kuwa, sai ya sāke fita zuwa wurin Yahudawa, ya ce musu, Ban sami wani laifi ko kaɗan a tare da shi ba. Yohanna 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Kalmar Helenanci da aka fassara da “gaskiya” a cikin ayar an ɗauke ta ne daga wata kalmar Ibrananci, wadda ita ma harafi ce har ma da lamba. Harafi na farko a cikin jerin haruffan Ibrananci shi ne ‘aleph.’ A gaskiya ma, haruffa biyu na farko na jerin haruffan Ibrananci su ne “aleph” da “beth,” kuma suna da matuƙar kama da haruffa biyu na farko a Helenanci, wato alpha da beta. Tare, suna samar da tushen kalmar “alphabet.” Saboda haka, ana amfani da kalmar “alpha” (daga harafin Ibrananci aleph) a matsayin harafi, kalma, lamba, kuma ɗaya daga cikin sunaye masu yawa na Yesu.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Sa’ad da Bilatus ya yi wannan tambaya, “Mene ne gaskiya?” Yesu ya riga ya faɗa masa cewa dalilin da ya sa Shi “ya zo cikin duniya,” da kuma dalilin da ya sa aka “haife” Shi, shi ne domin ya ba da shaida ga “gaskiya.” Ya ƙara da cewa “duk wanda yake na gaskiya yana jin” muryarsa.

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

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

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

GASKIYA: G225—Daga G227; gaskiya: – na gaske, X da gaske, gaskiya, tabbatacciyar gaskiya. G227—Daga G1 (a matsayin ƙwayar ƙi) da G2990; na gaske (kamar wanda ba ya ɓoyewa): – na gaske, da gaske, gaskiya. G1; Α. Na asalin Ibrananci; harafi na farko na baƙaƙe: a ma’ana ta alama kaɗai (daga amfani da shi a matsayin lamba) na farko. Alfa.

> Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

> Yesu ya ce masa, Ni ne hanya, ni ne gaskiya, ni ne rai: ba mai zuwa wurin Uba sai ta wurina. Yohanna 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Sa’ad da Yesu ya ce, “Ni ne … gaskiya.” Yana faɗin cewa Shi harafi ne, lamba ne, kuma kalma ne domin harafin alfa; kuma kalmar alfa, da lambar alfa, dukansu “gaskiya” ne. A cikin littafin Daniyel, Almasihu ya bayyana Kansa a matsayin Maƙirga mai banmamaki, wanda shi ne ma’anar kalmar Ibrananci “Palmoni,” wadda aka fassara da cewa, “wani tsarkake tabbatacce wanda ya yi magana,” a cikin Daniyel takwas.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Sa’an nan na ji wani mai tsarki yana magana, wani kuma mai tsarki ya ce wa wancan mai tsarkin da yake magana, Har yaushe ne wahayi game da hadaya ta kullum, da kuma laifin hallaka, wanda zai ba da Haikali da rundunar jama’a a tattake su a ƙarƙashin ƙafa? Sai ya ce mini, Har zuwa kwanaki dubu biyu da ɗari uku; sa’an nan za a tsarkake Haikali. Daniyel 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

Wancan “wani tsarkake” a aya ta goma sha uku shi ne “Palmoni”—mai banmamaki mai ƙidaya, ko kuwa mai ƙidayar asirai. A cikin waɗannan ayoyi biyu ne aka bayyana annabcin shekaru 2300 da kuma annabce-annabce biyu na shekaru 2520. Shekaru 2300 suna magana ne game da “Wuri Mai Tsarki,” kuma annabce-annabce biyu na shekaru 2520 suna magana ne game da “runduna,” domin Roma za ta tattake duka Wuri Mai Tsarki da rundunar. Annabcin shekaru 2520 yana wakiltar tattakewar Wuri Mai Tsarki na Allah da mutanensa. Annabce-annabce uku masu zurfi, masu alaƙa da juna, waɗanda suka ginu bisa lokaci, a daidai wurin da Yesu ya gabatar da kansa cikin Littafi Mai Tsarki a matsayin mai banmamaki mai ƙidayar asirai. Ba wai kawai ya zaɓi waɗannan ayoyi biyu ne domin ya gabatar da kansa a matsayin Ubangijin lokaci ba, amma waɗannan ayoyi biyu inda ya bayyanar da kansa suna kuma nuna lokacin da zai shiga cikin alkawari da Isra’ila ta ruhaniya ta zamani, kuma waɗannan ayoyi biyu su ne kuma tushen da ginshiƙi na tsakiya na Adventism.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Nassin da, fiye da dukan sauran, ya kasance duka tushen gini da babban ginshiƙin bangaskiyar Zuwan Almasihu shi ne wannan shela: ‘Har zuwa kwana dubu biyu da ɗari uku; sa’an nan kuma za a tsarkake Wuri Mai Tsarki.’ [Daniel 8:14.]” The Great Controversy, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

A lokacin ƙarshe a shekara ta 1798, an buɗe littafin Daniyel, kuma saƙon mala’ika na fari ya bayyana cikin tarihi, yana nuna ƙaruwa cikin sanin annabci da ya faru a zamanin motsin Milleriyawa, wanda shi ne farkon Adventism na Rana ta Bakwai. Sa’ad da aka buɗe littafin Daniyel ga Milleriyawa, an fahimci saƙo daga Palmoni—saƙon lokaci. Maganar Allah ba ta taɓa kasa cika ba, kuma kullum tana danganta ƙarshe da farko. Saboda haka, a ƙarshen Adventism babu shakka za a sami bayyanar halinsa, kamar yadda aka yi a tarihin Milleriyawa. Wannan gaskiya ta ta’allaka ne a kan farkon Adventism da ƙarshensa, amma kuma ta ta’allaka ne a kan alaƙar da aka bayyana tsakanin littafin Daniyel da littafin Ru’ya ta Yohanna. Daniyel da Ru’ya ta Yohanna suna wakiltar littafi guda ɗaya, kuma a cikin wannan wakilci su ne shaidu biyu, na farko kuwa shi ne Daniyel, na ƙarshe kuma shi ne Ru’ya ta Yohanna.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

> “Littattafan Daniyel da Ru’ya ta Yohanna ɗaya ne. Ɗaya annabci ne, ɗaya kuma wahayi ne; ɗaya littafi ne da aka hatimce, ɗaya kuma littafi ne da aka buɗe.” Seventh-day Adventist Bible Commentary, juzu’i na 7, 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Daniyel da Ru’ya ta Yohanna littattafai biyu ne da suke littafi guda, kamar yadda Littafi Mai Tsarki littafi guda ne da aka raba zuwa Tsoho da Sabon Alkawari, ko kuma farko da ƙarshe. A Ru’ya ta Yohanna sura ta goma sha ɗaya, shaidun nan biyu da aka gabatar a matsayin Musa da Iliya su ne Tsoho da Sabon Alkawari.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Game da shaidun nan biyu, annabin ya ƙara bayyana cewa: ‘Waɗannan su ne itatuwan zaitun guda biyu, da kuma fitilu guda biyu masu tsayawa a gaban Allah na duniya.’ ‘Maganarka,’ in ji mai zabura, ‘fitila ce ga ƙafafuna, haske kuma ga tafarkina.’ Ru’ya ta Yohanna 11:4; Zabura 119:105. Shaidun nan biyu suna wakiltar Nassosin Tsohon Alkawari da na Sabon Alkawari.” The Great Controversy, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

Daniyel da Yohanna shaidu biyu ne waɗanda aka tsananta wa duka biyun, aka kai su bauta duka biyun, aka ba su su rubuta wannan jerin tarihi na annabci ɗaya, duka biyun suna wakiltar dubu ɗari da arba’in da huɗu, duka biyun suna rayuwa a bayan halakar Urushalima, duka biyun kuma alamomi ne na mutuwa da tashin matattu, (Yohanna daga mai mai tafasa, Daniyel kuma daga kogon zakuna).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

Daniyel ya bayyana wata keɓaɓɓiyar wahayi game da halin Kristi, kuma ya yi haka ne a cikin ayoyi biyu da hurarriyar magana ta kira “ginshiƙi na tsakiya da tushen” cocin Seventh-day Adventist. Waɗannan ayoyi biyu su ne “dutsen kan gini,” wato dutse na ƙarshe da aka sa a cikin harsashin da ayyukan William Miller suka wakilta. Wannan dutsen kan gini ya zo tare da fahimtar Wuri Mai Tsarki na sama, dokar Allah, Asabar, shari’ar bincike, da mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu. Daniyel shi ne farkon littafin, Yohanna kuma shi ne ƙarshensa.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Rubutun Yahaya zai bayyana wahayi na halin Kristi a ƙarshen Adventism. A farkon Isra’ila ta zamani, Ya bayyana Kansa a matsayin Mai Ƙididdigewa Mai Al’ajabi, Mahaliccin dukan abin da ya shafi lissafi; kuma a ƙarshen Isra’ila ta zamani Yana bayyana Kansa a matsayin masani mai al’ajabi na harshe. Shi ne Mahaliccin dukan abin da yake da alaƙa da harshe, ko tsarin harshe ne, ko ƙa’idodin nahawu, ko kalmomi, har ma da haruffan baƙaƙe. Shi ne ya halicci sadarwar da ake aiwatarwa ta wurin kalmomi, wadda ƙa’idodin nahawu ke tafiyarwa, ko a rubuce ko a baki, kuma ake rubuta ta da haruffa waɗanda tsarinsu daga gare Shi ne; kuma fiye da dukan wannan—Shi ne Kalmar. Ta wurin wannan Kalmar Yana sāke makafi, marasa shiri na Laodicea su zama tsarkaka na Philadelphia.

> 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.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

Kalmar da aka fassara da “tsarkake” tana nufin mai da abu mai tsarki. Mutum dubu ɗari da arba’in da huɗu za su zama tsarkaka, kuma za su kai ga wannan yanayin hali ta wurin “gaskiya” ko kuma za ka iya cewa, ta wurin “maganarsa,” domin Yesu shi ne Kalma, kuma shi ne gaskiya.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Tun farko akwai Kalmar, Kalmar kuma tana tare da Allah, Kalmar kuwa Allah ce. Ita ce tun farko tana tare da Allah. Dukan abubuwa ta wurinsa aka yi su; kuma ba tare da shi ba, babu abin da aka yi cikin abin da aka yi. Yohanna 1:1–3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Ka lura cewa wannan ne abu na farko da Yohanna ya rubuta a cikin Bishararsa. Hakika, ya yi daidai da abu na farko da aka rubuta a cikin Farawa. Yana ƙara wa shaidar ƙarfi, yana fayyace a sarari abin da aka faɗa a Farawa ta ɗaya.

> In the beginning God created the heaven and the earth. Genesis 1:1.

> A farkon farawa Allah ya halicci sama da ƙasa. Farawa 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Kalmar da aka fassara da “Allah” a aya ta farko jam’i ce, haka kuwa tana bayyana tun daga farkon “farawa” cewa Allah ya fi ɗaya. “A cikin farawa” a cikin Bisharar Yahaya, Kalmar tana tare da Allah, kuma ita ce Allah. Kuma Kalmar ita ce Mahalicci.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

Yesu shi ne Kalman, kuma Ya samar da Littafi Mai Tsarki ta wurin haɗa allahntaka da ɗan’adamtaka—allahntaka wadda Ruhu Mai Tsarki yake wakilta, da kuma ɗan’adamtaka a cikin mutanen da suka rubuta kalmomin cikin littattafan da za a aika wa ikkilisiyoyi. Saboda haka, Littafi Mai Tsarki haɗuwa ce ta ɗan’adamtaka da allahntaka kamar yadda Yesu yake. Littafi Mai Tsarki, duk da sa hannun mutane masu jiki na fāɗuwa, mai tsarki ne, haka kuma mutanen da suka rubuta shi su ma tsarkaka ne.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Muna kuma da kalmar annabci mafi tabbata; abin da kuke yi da kyau shi ne ku mai da hankali gare ta, kamar ga haske mai haskakawa a wuri mai duhu, har sai gari ya waye, tauraron safiya kuma ya fito a cikin zukatanku: Ku fara sanin wannan, cewa babu wani annabcin Nassi da yake na fassarar kai-tsaye ta mutum. Gama annabci bai taɓa zuwa a dā ta wurin nufin mutum ba: amma tsarkakan mutanen Allah sun yi magana ne kamar yadda Ruhu Mai Tsarki ya motsa su. 2 Bitrus 1:19–21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Ko da yake annabawa mutane masu tsarki ne, duk da haka su ma mutane ne fāɗaɗɗu, gama duka sun yi zunubi, sun kuma kasa ga ɗaukakar Allah. Duk da haka, Littafi Mai Tsarki haɗuwa ne na allahntaka da ɗan’adamtaka, kuma mai tsarki ne, gama Maganar Allah ta zo ne domin ta nuna a cikin rayuwarsa da kuma a cikin rubutacciyar Maganarsa cewa ɗan’adamtaka sa’ad da aka haɗa ta da allahntaka ba ta yin zunubi. Abin da yake gaskiya game da Littafi Mai Tsarki gaskiya ne game da Almasihu, gama shi ne Littafi Mai Tsarki.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Yesu ya ɗauki jiki na zunubi a kan kansa, amma bai taɓa yin zunubi ba; ta haka ya ba da misali cewa bil’adama idan an haɗa ta da allahntaka ba ta yin zunubi.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> “Labarin Baitalami jigo ne marar ƙarewa. A cikinsa ne aka ɓoye ‘zurfin wadatar hikima da sanin Allah duka biyu.’ Romawa 11:33. Muna al’ajabi ga hadayar Mai-Ceto wajen musanya kursiyin sama da komar dabbobi, da kuma zumuntar mala’iku masu sujada da dabbobin garke. Girman kai da dogaro da kai na mutum sukan tsaya a tsawata a gabansa. Duk da haka, wannan farkon saukowarsa mai banmamaki ne kaɗai. Da ya zama kusan ƙasƙantar da kai marar iyaka ga Ɗan Allah ya ɗauki dabi’ar mutum, ko da a lokacin da Adamu yake tsaye cikin rashin laifinsa a Adnin. Amma Yesu ya karɓi ɗan’adam ne sa’ad da jinsin mutane ya raunana ta shekaru dubu huɗu na zunubi. Kamar kowane ɗan Adamu, Ya karɓi sakamakon aikin babban dokar gādo. Mene ne waɗannan sakamako, an nuna su a tarihin kakanninsa na duniya. Ya zo da irin wannan gādo domin ya yi tarayya da baƙin cikinmu da jarabobinmu, kuma ya ba mu misalin rayuwa marar zunubi.” The Desire of Ages, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Yesu shi ne Kalman, kuma Yesu da Littafi Mai Tsarki duka haɗuwa ne ta mutuntaka da allahntaka. Sa’ad da Yesu ya samar da Littafi Mai Tsarki cikin ƙarnuka masu yawa, ya sanya ƙa’idoji a cikin Littafi Mai Tsarki domin waɗanda za su ji su ji. Ƙa’idojin da ke tafiyar da Littafi Mai Tsarki su ma halaye ne na ɗabi’arsa.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “A cikin Ru’ya ta Yohanna duk littattafan Littafi Mai Tsarki suna haɗuwa kuma a nan ne suke ƙarewa. A nan ne cikar littafin Daniyel take.” Ayyukan Manzanni, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

Kalmar “cikawa” na nufin kawo abu zuwa ga kamala. Shaidar Daniyel ta ƙare ne a cikin Wahayin Yahaya, ta haka ne shaidar Daniyel ta zama farkon, Wahayin Yahaya kuma ya zama ƙarshe. Farkon Wahayin Yahaya ana maimaita shi a ƙarshen Wahayin Yahaya, kuma a aya ta farko ta babi na ɗaya na littafin Daniyel akwai yaƙi tsakanin Isra’ila ta zahiri da Babila ta zahiri, wanda a cikinsa Babila ta yi nasara; amma a ƙarshen tarihin jarrabawar ɗan adam a cikin Daniyel 11:45, 12:1; Babila ta ruhaniya tana cikin yaƙi da Isra’ila ta ruhaniya, kuma a ƙarshe Babila ta sha kashi, Isra’ila kuma ta yi nasara. Kamar yadda yake da Yahaya a cikin Wahayin Yahaya, farkon shaidar Daniyel ya yi daidai da ƙarshen shaidarsa. To, mene ne gaskiya?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Koyarwa kalma ce da ke bayyana abin da wata ƙungiyar masu bi ta fahimta a matsayin abin da yake daidai. Manufarta ko amfaninta ba ya takaitu ga Littafi Mai Tsarki ko Kiristanci kaɗai. A cikin abin da ake kira Kiristanci, tabbatacce akwai “koyarwar” ƙarya fiye da na gaskiya, gama Babila ta ruhaniya, wato papanci, kejin kowane tsuntsu marar tsarki ne kuma abin ƙyama, kuma waɗannan tsuntsaye suna wakiltar mugunta, wadda ikkiliziyoyi suke ci gaba da raya ta kuma su ɓoye ta ta hanyar koyarwar ƙarya, kamar cewa an soke shari’a. Amma akwai koyarwa ta gaskiya.

> “The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

> “Tunanin mutanen Biriya bai takaitu saboda son zuciya ba. Sun kasance a shirye su bincika gaskiyar koyaswar da manzanni suka yi wa’azi da ita. Sun yi nazarin Littafi Mai Tsarki, ba saboda son sani kawai ba, amma domin su san abin da aka rubuta game da Almasihu wanda aka yi alkawarinsa. Kowace rana suna binciken rubuce-rubucen hurarre; kuma yayin da suke kwatanta nassi da nassi, mala’ikun sama suna tare da su, suna haskaka tunaninsu, suna kuma sa gaskiya ta shiga zukatansu.”

> “Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

> “Duk inda ake shelanta gaskiyar bishara, waɗanda suke da gaskiyar niyyar yin abin da yake daidai ana bishe su zuwa ga himmatuwar binciken Nassosi. Idan, a cikin al’amuran ƙarshe na tarihin wannan duniya, waɗanda ake shelanta musu gaskiyoyin gwaji za su bi misalin mutanen Berea, suna binciken Nassosi kowace rana, suna kuma gwada saƙonnin da aka kawo musu da Maganar Allah, da a yau da akwai mutane masu yawa masu aminci ga ƙa’idodin dokar Allah, a inda yanzu kuwa kaɗan ne kawai idan aka kwatanta. Amma sa’ad da aka gabatar da gaskiyoyin Littafi Mai Tsarki marasa farin jini, da yawa suna ƙin yin wannan bincike. Ko da yake ba su iya ƙaryata bayyanannun koyarwar Nassi ba, duk da haka suna nuna ƙololuwar ƙin yarda su binciki hujjojin da aka gabatar. Waɗansu suna ɗauka cewa ko waɗannan koyaswar gaskiya ne ƙwarai, ba shi da babban muhimmanci ko sun karɓi sabon hasken ko ba su karɓa ba, sai su manne ga tatsuniyoyi masu daɗi waɗanda maƙiyi yake amfani da su domin ya ɓatar da rayuka. Haka kuma kuskure yana makantar da zukatansu, sai su rabu da sama.”

> “All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

> “Za a yi wa kowa shari’a gwargwadon hasken da aka ba shi. Ubangiji yana aika jakadunsa da saƙon ceto, kuma waɗanda suka ji zai ɗauke su da alhaki game da yadda suka ɗauki kalmomin bayinsa. Waɗanda suke neman gaskiya da zuciya ɗaya za su yi bincike a hankali, a cikin hasken maganar Allah, game da koyaswar da aka gabatar musu.” Acts of the Apostles, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

Akwai “rukunan koyarwa” waɗanda su ne “gaskiyar bishara” kuma ya kamata a bincike su. Wasu, (idan ba duka ba) “gaskiyoyi ne na gwaji.” Asabar gaskiya ce ta gwaji mai sauƙin fahimta. Akwai koyarwar gaskiya da ta ƙarya. Wasu daga cikin koyarwar gaskiya suna gabatar da gwaji ga waɗanda suke jin su. Akwai kuma wani irin gaskiya da aka tsara domin wani takamaiman lokaci. Ana kiran waɗannan gaskiyoyin “gaskiya ta yanzu.”

> “There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

> “Akwai gaskiya masu daraja da yawa a cikin Maganar Allah, amma ‘gaskiyar wannan lokaci’ ce garken yake bukata yanzu. Na ga hatsarin da ke tattare da manzanni su kauce daga muhimman batutuwan gaskiyar wannan lokaci, su tsaya kan batutuwan da ba su dace su haɗa garken kai ɗaya ba kuma su tsarkake rai ba. A nan Shaiɗan zai yi anfani da kowace dama mai yiwuwa domin ya cutar da wannan aiki.

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Amma irin waɗannan batutuwa kamar na Wuri Mai Tsarki, dangane da kwanaki 2300, da dokokin Allah da bangaskiyar Yesu, an tsara su ƙwarai domin su bayyana motsin zuwan Almasihu na dā, su kuma nuna abin da matsayinmu na yanzu yake, su tabbatar da bangaskiyar masu shakka, su kuma ba da tabbaci ga makoma mai ɗaukaka. Na sha ganin cewa, waɗannan su ne manyan batutuwan da ya kamata manzanni su fi mai da hankali a kansu.” Early Writings, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

’Yan Adventist sukan yi amfani da wannan nassi don kauce wa abin da a zahiri yake faɗa. Sukan yi jayayya cewa duk abin da ya kamata a jaddada a cikin saƙonninmu na “gaskiyar yanzu” shi ne Wuri Mai Tsarki, kwanaki 2300, dokoki, da bangaskiyar Yesu. Sukan yi wannan iƙirari ne domin su kauce wa abin da aka fayyace game da waɗannan batutuwa huɗu.

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Manufar waɗannan manyan gaskiya huɗu ita ce an “tsara su sarai domin su bayyana motsin Advent na dā kuma su nuna abin da matsayimmu na yanzu yake, su tabbatar da bangaskiyar masu shakka, kuma su ba da tabbaci ga ɗaukakar makoma.” An tsara waɗannan koyaswar gaskiya ta yanzu guda huɗu ne domin su nuna cewa farkon Adventism (motsin Advent na dā) yana misalta ƙarshen Adventism (matsayimmu na yanzu). Waɗannan koyaswar farko huɗu an “tsara su sarai” domin su bayyana ƙa’idar cewa ana misalta ƙarshen ta wurin farkon. Bisa ga wannan nassi na wahayi, wannan ce “gaskiyar yanzu” da “garken yake bukata yanzu.”

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

Isra’ila ta dā ita ce farkon Isra’ila, kuma Isra’ila ta zamani ita ce ƙarshenta. Tsohuwar Isra’ila ta zahiri ta kasance misali na mutanen Adventist na Kwana ta Bakwai tun daga lokacin ƙarshe a 1798 har zuwa dokar Lahadi. Kafin zuwan Almasihu na farko, “gaskiyar yanzu” ta kasance ba a ganinta ga Yahudawa ba, gama sun kasance makafi (Laodicea) sabili da dogaronsu ga al’adu da hadisai.

> “We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

> “Muna so mu fahimci zamanin da muke ciki. Ba ma ko rabin fahimtarsa. Ba ma ko rabin karɓarsa a zuciya. Zuciyata tana rawar jiki a cikina sa’ad da nake tunanin irin maƙiyin da za mu fuskanta, da kuma yadda ba mu shirya sosai don fuskantarsa ba. An sake gabatar mini sau da yawa game da gwaje-gwajen ’ya’yan Isra’ila, da halinsu kafin zuwan Almasihu na fari, domin a kwatanta matsayin mutanen Allah a cikin ƙwarewarsu kafin zuwan Almasihu na biyu—yadda maƙiyi ya nemi kowace dama don ya mallaki tunanin Yahudawa, kuma a yau yana ƙoƙarin makantar da hankulan bayin Allah, domin kada su iya gane gaskiya mai tamani.” Selected Messages, littafi na 2, 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Bisa ga abin da nassinmu na gaba ya nuna, Yahudawa sun rasa hangen “asalin gaskiyar Allah,” kuma wannan asalin gaskiya ga Yahudawa shi ne tarihin kuɓutarwa daga Masar. Tarihin wannan kuɓutarwa shi ne asalin gaskiyarsu; wannan ce gaskiyar da aka umarce su su koyar da ’ya’yansu a dukan tsararrakinsu. Sun gaza, kamar yadda Adventism ma ta gaza. Domin ya gabatar da gaskiya ga Yahudawan da aka makantar, Yesu ya sa gaskiya cikin wani tsari.

> “In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

> “A zamanin Mai Ceto, Yahudawa sun rufe duwatsu masu daraja na gaskiya da tarkacen al’ada da tatsuniya har ya zama ba zai yiwu a rarrabe na gaskiya daga na ƙarya ba. Mai Ceto ya zo ne domin ya share tarkacen camfi da kurakurai da aka daɗe ana riƙe da su, kuma ya sa duwatsu masu daraja na maganar Allah cikin tsari na gaskiya. Me Mai Ceto zai yi in da zai zo gare mu yanzu kamar yadda ya zo ga Yahudawa? Zai yi irin wannan aiki na share tarkacen al’ada da bukukuwa na addini. Yahudawa sun damu ƙwarai sa’ad da ya yi wannan aiki. Sun rasa ganin ainihin gaskiyar Allah, amma Almasihu ya sake fito da ita fili. Aikinmu ne mu ’yantar da gaskiya masu daraja na Allah daga camfi da kuskure.”

> “Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

> “An binne gaskiya masu ɗaukaka daga gani, kuma an mai da su marasa haske da rashin jan hankali ta wurin kuskure da camfi. Yesu yana bayyana hasken Allah, yana kuma fito da kyakkyawan hasken gaskiya cikin dukan ɗaukakarta ta allahntaka. Tunanan masu gaskiya suna cika da ban mamaki. Zukatansu suna janyuwa gare shi cikin tsarkakan ƙauna, shi wanda ya fito da jauharan gaskiya ya kuma bayyanar da su ga fahimtarsu.

> “The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

> “Yahudawa sun fahimci wani ɓangare na gaskiya, suka kuma koyar da wani ɓangare na maganar Allah; amma ba su gane zurfin da nisan dokar Allah ya kai ba. Almasihu ya share tarkacen al’ada, ya kuma bayyana ainihin tsoka da zuciyar manufofin Allah. Da ya yi haka, sai suka fusata fiye da misali. Suka yaɗa rahotannin ƙarya daga wannan gari zuwa wancan cewa Almasihu yana rushe aikin Allah. Amma yayin da Yesu ya kawar da tsofaffin siffofi, ya sāke kafa tsofaffin gaskiyoyi, yana ɗora su cikin tsarin gaskiya. Ya daidaita su, ya haɗa su wuri guda, yana mai da su cikakken tsari na gaskiya mai daidaito da kyakkyawan jituwa. Wannan shi ne aikin da Mai Cetonmu ya yi; yanzu kuwa me za mu yi? Ashe, ba za mu yi aiki cikin jituwa da Almasihu ba? Za a yi mulki a kanmu da jita-jita ne? Za mu bari hasashen tunaninmu ya ɓoye mana hasken Allah? Ya kamata mu riƙa karantawa da kulawa, mu saurara da fahimta, mu kuma koyar da waɗansu abubuwan da muka koya. Dole ne kullum mu kasance da yunwar gurasar rai, kullum muna neman ruwa mai rai da dusar ƙanƙarar Lebanon, domin mu sami ikon kai mutane zuwa ga rayayyun ruwaye masu sanyaya na Maɓuɓɓugar gaskiya.” Review and Herald, June 4, 1889.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

A zuwansa na fari Yesu ya “maido da tsoffin gaskiya, yana sa su cikin tsarin gaskiya. Ya daidaita su ya kuma haɗa su wuri guda, yana mai da su cikakken tsari na gaskiya mai daidaito.” Yesu ya yi amfani da tarihin farkon Isra’ila ta dā domin ya sāke kafawa tsoffin gaskiya, kuma ya yi haka ta wurin daidaita waɗannan gaskiya (gwargwadon batutuwa) da kuma haɗa su wuri guda (a layi ɗaya, layi bisa layi). Ya yi haka ne domin ya ’yantar da Yahudawa daga al’adu da hadisai da suka makantar da su. Wannan tarihin shi ne tarihin ƙarshe na Isra’ila ta zahiri.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

Addinin Adventist tana maimaita tarihin ƙarshen Isra’ila ta dā, kuma tsarin da za a sa gaskiya a cikinsa domin a kawar da makantar Laodiceya ta al’ada da sabo ana kammala shi yanzu kamar yadda ya kasance sa’ad da Almasihu ya yi hulɗa da Yahudawa. Dole ne a sa “tsoffin gaskiyoyi” a cikin “tsarin” gaskiya, domin a haɗa layukan annabci tare da sauran layukan annabci, “layi bisa layi” a cikin daidaituwa, da nufin yiwuwar ’yantar da ɗan Laodiceya daga makantarsa. Almasihu shi ne misalinmu, cikin dukan abu.

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Akwai gaskiyoyi a cikin Littafi Mai Tsarki da ake gane su a matsayin koyarwa, kuma “akwai gaskiyoyi masu banmamaki da yawa,” amma akwai kuma “gaskiya ta yanzu” wadda ita ce “gwaji ga mutanen” “ƙarni” da ke rayuwa a lokacin da aka bayyana gaskiyar. A ma’anar annabci wannan yana faruwa ne a ƙarni na huɗu na Adventism, kuma “gaskiya ta yanzu” “wadda gwaji ce ga wannan ƙarni” ba gwaji ba ce ga ƙarnukan farko na Adventism.

> “There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

> “A cikin Nassosi akwai waɗansu abubuwa waɗanda suke da wuyar ganewa, kuma waɗanda, bisa ga maganar Bitrus, marasa ilimi da marasa tabbas suke karkatarwa zuwa ga hallakarsu ta kansu. Mai yiwuwa ba za mu iya bayyana ma’anar kowane sashe na Nassi ba a cikin wannan rayuwa; amma babu muhimman fannoni na gaskiyar aikace-aikacen rayuwa da za su kasance a lulluɓe cikin asiri. Sa’ad da lokaci zai yi, cikin tanadin Allah, domin a gwada duniya da gaskiyar da ta dace da wannan lokaci, Zai motsa tunani ta wurin Ruhunsa su binciki Nassosi, har ma da azumi da addu’a, har sai an gano mahaɗi bayan mahaɗi, aka kuma haɗa su wuri guda cikin cikakkiyar sarƙa. Kowane gaskiya da take da alaƙa kai tsaye da ceton rayuka za a bayyana ta sarai har babu wanda zai bukaci yin kuskure ko yawo cikin duhu.”

> “As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

> “Yayin da muka bi sarkar annabci ƙasa, an ga kuma an bayyana a sarari wahayi na gaskiya domin zamaninmu. Muna da alhakin gata da muke morewa da kuma hasken da ke haskakawa a kan tafarkinmu. Waɗanda suka rayu a tsararrakin da suka shuɗe suna da alhaki game da hasken da aka bari ya haskaka musu. An sa zukatansu su yi aiki game da mabambantan batutuwa na Nassi waɗanda suka gwada su. Amma ba su fahimci gaskiyoyin da mu muke fahimta ba. Ba su da alhakin hasken da ba su da shi. Suna da Littafi Mai Tsarki kamar yadda mu ma muke da shi; amma lokacin buɗewar gaskiya ta musamman dangane da abubuwan ƙarshe na tarihin wannan duniya yana cikin tsararraki na ƙarshe waɗanda za su rayu a kan duniya.”

> “Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

> “An daidaita truths na musamman da yanayin al’ummomi kamar yadda suka kasance. Gaskiyar zamani ta yanzu, wadda ita ce jarabawa ga mutanen wannan tsara, ba ta zama jarabawa ga mutanen tsararraki masu nisa a baya ba. Da a ce hasken da yanzu yake haskakawa a kanmu game da Asabar ta umarni na huɗu an ba da shi ga tsararrakin da suka gabata, da Allah ya ɗauke su da alhakin wannan haske.” Testimonies, juzu’i na biyu, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Ga waɗanda za su so su musanta cewa akwai tsararraki huɗu a cikin tarihin Adventism, zan yi muku nuni zuwa ga Teburan Habakkuk. Hanya mai sauƙi ƙwarai ta fahimtar wannan gaskiya ita ce, sunan Laodicea yana nufin jama’a da aka yi wa shari’a. Farkon Adventism ya sanar da buɗewar shari’a, kuma ƙarshen Adventism yana sanar da rufe shari’a. Rufe shari’ar yana faruwa ne a cikin tsara ta uku da ta huɗu.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Kada ka yi wa kanka gunki sassassaƙe, ko kuwa kowane kamannin wani abu da yake a sama can, ko da yake a ƙasa a nan, ko da yake cikin ruwa a ƙarƙashin ƙasa. Kada ka rusuna musu, kada kuma ka bauta musu: gama ni Ubangiji Allahnka Allah ne mai kishi, mai hukunta muguntar iyaye a kan ’ya’ya har tsara ta uku da ta huɗu na masu ƙina; kuma mai nuna jinƙai ga dubbai na masu ƙaunata, masu kiyaye umarnaina. Fitowa 20:4–6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

A ƙarshen shari’a, za a yi wa ƙarni na ƙarshe na Adventism ɗin Laodicea (mutane da aka yanke wa hukunci) shari’a kuma a tofar da su daga bakin Ubangiji, kamar yadda ya faru da Isra’ila ta dā a lokacin hallakar Urushalima. Koyaswar Littafi Mai Tsarki gaskiya ce, kuma akwai kuma gaskiyoyi na gwaji, sa’an nan kuma akwai gaskiyar yanzu. Gaskiyar yanzu kullum gaskiya ce ta gwaji, amma tana bayyana wani irin gaskiya ta gwaji da aka tsara musamman domin ƙarnin da yake raye a halin yanzu. Amma ainihin gaskiyar al’amarin ita ce, mafi yawanci duk wata gaskiya daga Maganar Allah da muka zaɓa mu ƙi karɓa, ta riga ta zama gaskiya ta gwaji wadda muka riga muka gaza cikinta.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

Yesu shi ne maganar Allah, kuma shi ne gaskiya. Ya sanar da Bilatus cewa dalilin da ya sa Ya “zo” “cikin duniya” shi ne domin Ya “shaida wa gaskiya,” kuma kowane wanda ya ji muryarsa, “na gaskiya ne.” Kalmar “gaskiya” da Bilatus da Yesu suka yi magana a kai ta fito ne daga wata kalmar Ibrananci da ake fassara ta da “gaskiya,” wadda kuma ake samunta sau ɗari da ashirin da bakwai a cikin Tsohon Alkawari. Ana fassara wannan kalmar Ibrananci (H571) zuwa kalmomi dabam-dabam a Turanci, amma an fassara ta sau casa’in da biyu da “gaskiya” a cikin Tsohon Alkawari. Tana ɗaya daga cikin waɗannan kalmomi waɗanda suke da matuƙar ƙarfi sosai, a matakai da dama.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Kalmar da aka fassara da “gaskiya” a cikin Tsohon Alkawari ta ƙunshi haruffan Ibrananci uku, kuma a wajen haruffan Ibrananci, kowanne harafi yana da ma’anarsa ta kansa; saboda haka, kalmar da aka gina daga haruffan tana haɗa ma’anonin kowane harafi a tare domin samar da cikakkiyar ma’anar kalmar. Kalmar “gaskiya” ta ƙunshi haruffan Ibrananci uku: harafi na farko na baƙaƙen Ibrananci, wani harafi a tsakiya, da harafi na ƙarshe na baƙaƙen Ibrananci. “Gaskiya” a cikin Tsohon Alkawari ana wakilta ta harafi na farko da harafi na ƙarshe na baƙaƙe, tare da wani harafi a tsakiya!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Wannan shi ne ma’anar “dokar ambato na farko” ta Littafi Mai Tsarki. Lokacin farko da aka gabatar da wani batu shi ne mafificin muhimmin nuni ga kalmar, wadda iri ce, kuma tana ƙunshe da dukan DNA da ake bukata domin samar da dukan labarin. Nuni na biyu mafi muhimmanci a cikin “dokar ambato na farko” shi ne nuni na ƙarshe, domin a nan ne ake ɗaure tare da juna dukan labaran da suka taso tsakanin mafari da ƙarshe. “A cikin Ru’ya ta Yohanna ne dukan littattafan Littafi Mai Tsarki suke haɗuwa kuma suke ƙarewa,” kuma Ru’ya ta Yohanna ita ce littafi na ƙarshe na Littafi Mai Tsarki.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Kalmar Ibrananci ta “gaskiya” da muke dubawa tana farawa da harafin “Aleph”; harafi na goma sha uku kuwa shi ne “Mem,” kuma harafi na ashirin da biyu, na ƙarshe, shi ne “Tav.” Tabbas, akwai bambance-bambancen ma’ana iri-iri a cikin fassarar waɗannan haruffa, gwargwadon wane masani a fannin harshe ne aka koma gare shi domin bayani; amma ma’anoni na gaba ɗaya suna da matuƙar amfani wajen fahimta.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): Harafi na farko na jerin haruffan Ibrananci, kuma sau da yawa ana danganta shi da ɗayantaka, kuma yana wakiltar Allahntaka da madawwami, yana nuna alamar haɗin kai tsakanin Allah da halitta.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

מ (Mem): Harafi na goma sha uku na haruffan Ibrananci, kuma sau da yawa ana danganta shi da ruwa.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Harafi na ƙarshe a cikin baƙaƙen Ibrananci, kuma yana ɗauke da ma’anar “alama” ko “shaida.” Sau da yawa ana danganta shi da manufar cikawa ko “hatimin” halitta. A cikin tsohon Ibrananci, harafin Tav yana da siffar giciye.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

Kalmar Ibrananci da aka fassara da “gaskiya” wadda muke dubawa ta ƙunshi haruffa uku, waɗanda tare suke wakiltar bishara madawwamiya. Mene ne? Ana gane wannan cikin sauƙi idan ka fahimci cewa saƙonnin mala’iku uku su ne bishara madawwamiya. Ana gane hakan domin ma’anonin waɗannan haruffa uku suna wakiltar saƙon mala’iku ukun.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu ya bayyana bisharar madawwamiya, sa’an nan kuma ya gaya wa dukan duniya su “ji tsoron Allah” kuma su ɗaukaka Shi ta wurin bauta wa Mahalicci. Ma’anar (Aleph), harafi na fari cikin waɗannan haruffa uku, ita ce “Allahntaka, Allah Madawwami, kuma a matsayin Mahaliccin ’yan Adam, Allahn da ya kamata mutane su ji tsoronsa da girmamawa kuma su bauta masa.”

Aleph represents the first angel’s message.

Alef yana wakiltar saƙon mala’ika na fari.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Saƙon mala’ika na biyu yana kiran mutane su fito daga Babila, yana nuna lokacin da ake zubo Ruhu Mai Tsarki, kuma yana bayyana tawaye na Babila. Ma’anar (Mem) tana da alaƙa da ruwa, (alamar zubowar Ruhu) kuma ita ce harafi na goma sha uku a jerin haruffa; lamba goma sha uku kuwa alama ce ta tawaye, ta haka tana bayyana Babila. Mem tana wakiltar saƙon mala’ika na biyu.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Mala’ikan na uku yana gargaɗin mutane game da karɓar alamar dabbar, yana bayyana nau’i biyu na masu sujada da kuma fushin Allah. Ma’anar (Tav) ita ce tana wakiltar “alama,” (alamar dabbar) tana wakiltar hatimin halitta (hatimin Allah). Harafin da kansa yana da siffar gicciye. Tav yana wakiltar saƙon mala’ika na uku.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

> “Mene ne hatimin Allah mai rai, wanda ake sa a goshin mutanensa? Alama ce wadda mala’iku za su iya karantawa, amma ba idanun mutane ba; gama dole ne mala’ikan hallaka ya ga wannan alamar fansa. Hankali mai ganewa ya riga ya ga alamar giciyen Kalbari a cikin ’ya’ya maza da mata waɗanda Ubangiji ya karɓa su zama nasa. An ɗauke zunubin keta dokar Allah. Suna sanye da rigar aure, kuma suna masu biyayya da aminci ga dukan umarnan Allah.

> “The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

> “Ubangiji ba zai ba da uzuri ga waɗanda suka san gaskiya ba, idan ba su yi biyayya ga umarnansa cikin magana da aiki ba.” Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

Kalmar Ibrananci da aka fassara da “gaskiya” ta ƙunshi haruffa uku, kuma kowane ɗaya yana da ma’anarsa ta musamman. Waɗannan ma’anoni uku su ne kuma ma’anonin saƙonnin mala’iku ukun. Haka kuma su ne ma’anonin saƙon mala’ika na fari, domin saƙon mala’ika na fari shi ne saƙon da yake a farkon Adventism, kuma saƙon mala’ika na uku shi ne saƙon da yake a ƙarshen Adventism. Domin Yesu yana misalta ƙarshen da farkon, mala’ika na fari yana ɗauke da dukan alamomin annabci na saƙon mala’ika na uku. Ta haka, ma’anar haruffan Ibrananci ukun ta zama alamu ba na saƙon mala’ika na uku kaɗai ba, amma kuma alamu ne na saƙon mala’ika na fari.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

An gaya wa Yahaya a cikin Ru’ya ta Yohanna ya rubuta abubuwan da suke a wancan lokacin, kuma da yin haka a lokaci guda zai kasance yana rubuta abubuwan da za su kasance a nan gaba. Ya rubuta farkon domin ya misalta ƙarshen. A cikin kalmomi marasa wani ruɗani, an sanar da ’yan Adventist na Rana ta Bakwai su yi nazari su kuma yi shelar saƙon Millerites, wanda shi ne saƙon mala’ika na fari. Ta wajen yin nazari da kuma yin shelar waɗannan gaskiyoyi da wannan tarihi, za mu kasance muna shelanta saƙon mala’ika na uku kuma muna maimaita tarihin mala’ika na fari.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Allah ba ya ba mu sabon saƙo. Ya kamata mu yi shelar saƙon da a cikin shekarun 1843 da 1844 ya fito da mu daga sauran majami’u.” Review and Herald, 19 ga Janairu, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “Dukan saƙonnin da aka bayar daga 1840–1844 dole ne a sanya su su zama masu ƙarfi yanzu, gama akwai mutane da yawa da suka rasa hanya. Saƙonnin dole ne su je ga dukan ikkilisiyoyi.” Manuscript Releases, juzu’i na 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Gaskiyoyin da muka karɓa a shekarun 1841, ’42, ’43, da ’44 ya kamata yanzu a yi nazarinsu kuma a yi shelar su.” Manuscript Releases, juzu’i na 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “An ba da gargaɗi: Kada a bari wani abu ya shigo da zai tayar da hankali ga tushen bangaskiya wanda a kansa muka kasance muna ginawa tun daga lokacin da saƙon ya zo a 1842, 1843, da 1844. Ni na kasance cikin wannan saƙo, kuma tun daga wancan lokaci nake tsaye a gaban duniya, da aminci ga hasken da Allah ya ba mu. Ba mu da niyyar ɗauke ƙafafunmu daga kan dandalin da aka ɗora su a kai ba, yayinda kullum da kullum muna neman Ubangiji da addu’a mai zafi, muna neman haske. Kuna tsammani zan iya yar da hasken da Allah ya ba ni? Zai kasance kamar Dutsen Zamani. Ya kasance yana jagorata tun daga lokacin da aka ba ni shi.” Review and Herald, Afrilu 14, 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Saƙon mala’ikan fari da tarihin da aka gabatar da wannan saƙo a cikinsa suna daidai da tarihinmu na yanzu, kuma suna misalta shi—tare da wasu sharuɗɗan annabci. Duka waɗannan tarihuna kuma haruffa uku da Masanin Harshe na Allah ya yi amfani da su wajen gina kalmar “gaskiya” ne suke wakilta. Kuma wannan kalma “gaskiya” tana wakiltar bishara madawwamiya.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Tarihin mabiyan Miller a farkon Adventism yana wakiltar mala’ika na fari, kuma tarihin da ke ƙarshen Adventism wanda mala’ika na uku ke wakilta, tarihohi ne masu tafiya a layi ɗaya, amma suna ɗauke da wasu bambance-bambance.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Mala’ika na fari yana shelanta buɗewar hukunci, kuma mala’ika na uku yana shelanta rufe hukunci. Tsarin annabci wanda tarihin Adventism ya bayyana a kansa ɗaya ne a farkon tarihinsa da kuma a ƙarshe. Ana iya nuna cewa kowane ɓangaren ƙarshe yana bin matakai uku na mala’iku uku yayin da suke bayyana a tarihi. Kuma waɗannan mala’iku uku su ne kuma waɗannan haruffa uku. Saboda haka, jerin abubuwan annabci a duka ɓangarorin ƙarshen Adventism ya ginu ne a kan matakai uku na mala’iku uku, waɗanda su ne alamomin hanya da kuma ake wakilta su da waɗancan haruffan Ibrananci uku waɗanda suke ƙirƙirar kalmar “gaskiya.”

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

Alfa shi ne farkon Adventism, Omega kuma ƙarshen Adventism ne, kuma harafin da yake a tsakiyarsu, kasancewarsa harafi na goma sha uku, ta haka yana bayyana tawayen Adventism daga farkonsa har zuwa ƙarshensa.

We are instructed about where God’s way is:

An umurce mu game da inda hanyar Allah take:

> Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

> Hanyarka, ya Allah, tana cikin Wuri Mai Tsarki: wane ne Allah mai girma kamar Allahnmu? Zabura 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

A cikin Wuri Mai Tsarki muna gane cewa hanyar Allah ita ce matakai uku ɗin nan guda kamar saƙonnin mala’iku uku. A cikin fili na waje, tsoron Allah yana kai mutum ga kawo hadaya da samun barata. A cikin Wuri Mai Tsarki, tsarkakewa ana wakiltarta ta rayuwar addu’a wadda bagaden turare yake wakilta, da rayuwar nazari wadda teburin gurasar nunawa yake wakilta, da rayuwar hidima wadda fitilu masu tsayawa suke wakilta. Wuri Mafi Tsarki yana wakiltar shari’a. Sa’ad da muke da tsoron Allah kamar yadda aka wakilta shi a cikin saƙon mala’ika na fari, mukan nemi barata a gindin gicciye, a cikin fili na waje. Sa’ad da aka baratamu (aka mai da mu masu adalci) sai mu yi tafiya cikin sabuwar rayuwar tsarkakewa (girma cikin tsarki) kamar yadda Wuri Mai Tsarki yake wakilta. Wuri Mai Tsarki yana wakiltar aikin Kirista kamar yadda Milleriyawa suka cika shi a lokacin saƙon mala’ika na biyu tare da Kiran Tsakar Dare. Da yake an baratamu kuma an tsarkakemu, an shirya mu domin shari’ar da Wuri Mafi Tsarki yake wakilta. Matakai uku na Wuri Mai Tsarki, suna wakiltar, a tsakanin sauran abubuwa, kalmomin tauhidi uku—barata, tsarkakewa, da ɗaukaka—haka kuma suna wakiltar saƙonnin mala’iku uku, kuma ba shakka suna kuma wakiltar saƙon mala’ika na fari, kuma ba shakka suna kuma wakiltar haruffa uku da ake amfani da su wajen samar da kalmar “gaskiya.”

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

A farfajiyar Wuri Mai Tsarki, muna kuma samun dukkan matakan nan uku. Mataki na farko na shiga Wuri Mai Tsarki dole ne ya kwatanta mataki na ƙarshe na Wuri Mai Tsarki, kamar yadda mala’ika na farko yake daidaita da mala’ika na uku. Mataki na farko a farfajiyar shi ne yanka hadaya, mai wakiltar barata. Mataki na biyu shi ne maɓoyar ruwa inda ake cire kitse (zunubi) kuma a tsarkake hadayar kafin matakan ƙarshe. Ruwan maɓoyar ruwan alama ce ta mataki na biyu. Mataki na uku shi ne ainihin hadayar ƙonawa, wadda ta kasance siffar Almasihu a kan gicciye inda aka cika shari’a. Irin waɗannan matakai uku ɗin suna cikin mataki na farko na Wuri Mai Tsarki, kamar yadda irin waɗannan matakai uku ɗin suke cikin saƙon mala’ika na farko. Ka’idar alpha da omega tana cikin Wuri Mai Tsarki, kamar yadda take cikin saƙonnin mala’iku uku, kamar yadda take cikin haruffan da suke ƙirƙirar kalmar “gaskiya.”

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

Annabcin shekaru 2300 yana da tsari iri ɗaya. Annabcin ya fara da umarni uku, kuma ya ƙare da zuwan saƙon mala’ika na uku a ranar 22 ga Oktoba, 1844. Annabcin ya gabatar da layukan annabci guda biyar, kuma tarihin da yake a farkon annabcin shekaru 2300 yana wakiltar tarihin ƙarshe na kowanne daga cikin waɗannan annabce-annabce guda biyar. Fara da ƙarewar cikakken annabcin shekaru 2300 suna da umarni uku, kuma yana ƙarewa da saƙonni uku.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Farkon annabcin a shekara ta 457 kafin haihuwar Almasihu ya faru ne a lokutan wahala, kuma ya tanadar wa Yahudawa su koma su sāke gina haikali da birni. Daidai da annabcin, bayan shekaru 49 daga aikin da aka fara a shekara ta 457 kafin haihuwar Almasihu, an kammala shi a lokutan wahala. Farkon shekaru 49 yana misalta ƙarshen shekaru 49.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

457 K.H. ce ta nuna farkon annabcin da ya bayyana shafewar Almasihu a lokacin baftismarsa. Shafewarsa ta nuna farkon aikinsa na tattara wani jama’a domin su zama ’yan ƙasar Sabuwar, ba Tsohuwar Urushalima ba, kamar yadda aka tattara Isra’ila ta dā domin su sāke gina Urushalima ta zahiri a 457 K.H.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

457 K.H. kuma yana nuna farkon annabcin da ya bayyana lokacin da za a gicciye Almasihu. ’Yar’uwa White ta daidaita tarihin gicciyen da Babban Cizon Rai na 22 ga Oktoba, 1844, haka kuma ta daidaita tarihin ketare Bahar Maliya da Babban Cizon Rai. A cikin 457 K.H. an sami wani cizon rai wanda ya zama alama ta cizon ran Ibraniyawa a Bahar Maliya, Babban Cizon Rai ga Adventists, cizon ran almajirai a gicciye, da na Ezra a cikin 457 K.H.

> “Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

> “Ezra ya yi tsammanin cewa adadi mai yawa zai komo Urushalima, amma adadin waɗanda suka amsa kiran ya kasance ƙanƙanta abin baƙin ciki. Mutane da yawa da suka mallaki gidaje da filaye ba su da sha’awar sadaukar da waɗannan mallaka. Suna son jin daɗi da walwala, kuma sun gamsu ƙwarai su ci gaba da zama a wurin. Misalinsu ya zama abin hana wa waɗansu, waɗanda in ba haka ba da sun zaɓi su haɗa rabonsu da na waɗanda suke ci gaba ta wurin bangaskiya.” Prophets and Kings, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

457 K.H. kuma yana nuna farkon annabcin da yake bayyana lokacin da Allah zai sallami Isra’ila ta dā kamar matar da aka sake ta, kuma za a kai bishara ga Al’ummai, abin da yake nuna ƙarshen wani lokaci na musamman na jarrabawar alheri na shekaru 490 musamman domin Isra’ila ta dā. Saboda haka, 457 K.H. yana nuna farkon lokacin jarrabawar alherinsu, kuma 34 A.H. yana nuna ƙarshen lokacin jarrabawar alherinsu, yana zama alama cewa lokacin jarrabawar alherin Adventism ya fara a 1844 kuma yana ƙarewa a dokar Lahadi.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

Akwai wasu ’yan annabce-annabcen lokaci na ciki a cikin annabcin shekaru 2300, amma dukansu suna ɗauke da hatimin Alfa da Omega. Farkonsu yana kwatanta ƙarshensu.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Yana da muhimmanci a lura cewa an mai da Isra’ila ta dā ma’ajiya ta shari’ar Allah, kuma an mai da Isra’ila ta zamani ba ma’ajiya ta shari’arsa kaɗai ba, har ma ma’ajiya ta annabce-annabcensa. Sa’ad da Ubangiji ya shiga alkawari da Isra’ila ta dā, Ya mai da su ma’ajiya ta Dokoki Goma kamar yadda aka rubuta a kan alluna biyu na dutse. Sa’ad da Ya shiga alkawari da Isra’ila ta zamani a cikin tarihin Millerite, Ya mai da su ma’ajiya ta kalmarsa ta annabci kamar yadda aka wakilta a kan alluna biyu na Habakkuk, waɗanda aka wakilta ta cikin jadawalai na magabata na 1843 da 1850. Farkon Isra’ila ta dā yana kwatanta farkon Isra’ila ta zamani.

> “The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

> “Ubangiji ya kira jama’arsa Isra’ila, ya kuma ware su daga duniya, domin Ya damƙa musu amana mai tsarki. Ya maishe su masu riƙon dokarsa; kuma Ya nufa ta wurinsu a kiyaye saninSa a tsakanin mutane. Ta wurinsu ne hasken sama zai haskaka zuwa ga wurare masu duhu na duniya, kuma za a ji wata murya tana kira ga dukan al’ummai su juya daga bautar gumakansu domin su bauta wa Allah Rayayye kuma na Gaskiya.

> “Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

> “Da Ibraniyawa sun kasance masu aminci ga amanan da aka ɗora musu, da sun zama ƙarfi a cikin duniya. Allah da kansa zai kasance kāriyarsu, kuma da ya ɗaukaka su fiye da dukan sauran al’ummai. Da ikonsa da gaskiyarsa sun bayyana ta wurinsu, kuma da sun tsaya ƙarƙashin mulkinsa mai hikima da tsarki a matsayin misali na fifikon mulkinsa a kan kowane irin bautar gumaka. Amma ba su kiyaye alkawarinsu da Allah ba. Suka bi ayyukan bautar gumaka na sauran al’ummai; kuma maimakon su sa sunan Mahaliccinsu ya zama abin yabo a cikin duniya, sai suka jawo shi cikin reni.”

> “Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

> “Duk da haka dole ne a cika nufin Allah. Dole ne a ba duniya sanin nufinsa. Allah ya sa hannun zalunci a kan mutanensa, ya kuma watsa su a matsayin bayi a cikin al’ummai. A cikin wahala da yawa daga cikinsu suka tuba daga laifofinsu, suka kuma nemi Ubangiji. Ta haka, da aka watsa su ko’ina cikin ƙasashen arna, suka baza sanin Allah na gaskiya.”

> “In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

> “A cikin wannan zamani, Allah ya kira ikilisiyarsa, kamar yadda Ya kira Isra’ila ta dā, ta tsaya a matsayin haske a cikin duniya. Ta wurin babban wuƙar raba ta gaskiya,—saƙonnin mala’iku na fari, na biyu, da na uku,—Ya ware wani mutane daga cikin ikilisiyoyi da kuma daga duniya, domin Ya kawo su cikin tsattsarkar kusanci da Kansa. Ya mai da su amintattun masu ajiya na dokarsa, kuma Ya danka musu manyan gaskiyar annabci domin wannan lokaci. Kamar tsarkakan maganganun Allah da aka danka wa Isra’ila ta dā, waɗannan amana ce mai tsarki da za a isar wa duniya.”

> “Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

> “Annabci ya bayyana cewa mala’ika na fari zai yi shelarsa ga ‘kowace al’umma, da kabila, da harshe, da jama’a.’ Gargaɗin mala’ika na uku, wanda yake wani ɓangare na wannan saƙo mai ninki uku ɗaya, kuma shi ne saƙon wannan lokaci, ba zai zama ƙasa da haka wajen yaɗuwa ba. Tutar da aka rubuta a kanta, ‘Dokokin Allah da bangaskiyar Yesu,’ za a ɗaga ta sama. Dole ne a ƙarfafa ikon saƙonni na fari da na biyu a cikin na uku. An wakilta wannan a cikin annabcin da cewa mala’ika mai tashi a tsakiyar sama yana shelarta da babbar murya, kuma za ta ja hankalin duniya.”

> “The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

> “Mafi ban-tsoro daga cikin dukkan barazanar da aka taɓa yi wa ’yan adam tana ƙunshe ne a cikin saƙon mala’ika na uku. Lalle ne wannan dole ne ya zama zunubi mai muni ƙwarai wanda yake saukar da fushin Allah ba tare da gaurayawar jinƙai ba. Amma ba a bar mutane cikin duhu game da wannan muhimmin al’amari ba; dole ne a ba wa duniya gargaɗi game da bautar dabbar da siffarta kafin zuwan shari’o’in Allah, domin kowa yă san dalilin da ya sa ake zartar da waɗannan shari’u, kuma ya sami zarafin tserewa.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Samar da allunan biyu cikin cikar sura ta biyu ta Habakkuk ya kasance cikar annabce-annabce da dama.

> 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.

> Zan tsaya a matsayina na mai tsaro, in kafa kaina a kan hasumiya, in kuma yi tsaro domin in ga abin da zai faɗa mini, da abin da zan mayar in sa’ad da aka tsauta mini. Sai Ubangiji ya amsa mini, ya ce, Ka rubuta wahayin, ka kuma bayyana shi sarai a kan alluna, domin mai karantawa ya ruga. Gama wahayin har yanzu na ƙayyadadden lokaci ne; amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai yi jinkiri ba.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Ga shi, ransa wanda ya ɗaukaka kansa ba madaidaiciya ba ce a cikinsa: amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:1–4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

Samar da taswirar majagaba ta 1843 da kuma taswirar majagaba ta 1850 duka cikar annabci ne. Nazarin Teburan Habakkuk yana ba da isasshiyar shaida a kan wannan. Amma nassi a cikin Habakkuk yana bayar da muhimmiyar gudummawa ga wannan batu a cikin tattaunawarmu.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Na ga cewa taswirar 1843 ta kasance ƙarƙashin jagorancin hannun Ubangiji, kuma bai kamata a canja ta ba; cewa lambobin sun kasance yadda Shi yake so su kasance; cewa hannunsa yana bisansu, kuma ya ɓoye kuskure a cikin wasu daga cikin lambobin, domin kada kowa ya gan shi, sai bayan an ɗauke hannunsa.” Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

Bayan 1843 Ubangiji ya ba da umarni a yi wani jadawali dabam, amma kada a canja jadawalin farko (1843), sai dai ta wurin wahayi.

> “I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Na ga cewa ya kamata a bayyana gaskiya sarai a kan alluna, cewa duniya da dukan cikar da take cikinta na Ubangiji ne, kuma bai kamata a yi rowa da hanyoyin da suka zama wajibi domin a bayyana ta sarai ba. Na ga cewa Ubangiji ne ya shiryar da tsohon jadawali, kuma bai kamata a canja ko siffa guda daga cikinsa ba, sai ta wurin wahayi. Na ga cewa siffofin jadawalin sun kasance yadda Allah yake so su kasance, kuma hannunsa yana bisansa, ya kuma ɓoye kuskure a cikin wasu daga cikin siffofin, domin kada kowa ya gan shi sai sa’ad da aka ɗauke hannunsa.” Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Sa’ad da take zaune tare da Ɗan’uwa Nichols (wanda ya ƙirƙira jadawalin 1850), a lokacin da yake yin wannan jadawalin, Sister White ta ce ta ga jadawalin 1850 a cikin Littafi Mai Tsarki.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Na ga cewa Allah yana cikin wallafa jadawalin da Ɗan’uwa Nichols ya yi. Na ga cewa akwai annabci game da wannan jadawali a cikin Littafi Mai Tsarki, kuma idan an tsara wannan jadawali domin mutanen Allah, idan ya isa ga mutum ɗaya, to ya isa ga wani ma; kuma idan wani ya bukaci a zana sabon jadawali a mafi girman ma’auni, dukansu suna bukatarsa daidai gwargwado.” Manuscript Releases, juzu’i na 13, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositaries of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositaries of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

Habakkuk ya ba da umarni cewa, “Ka rubuta wahayin, ka kuma bayyana shi sarai a kan alluna.” Alluna biyu na Habakkuk alama ce ta alkawarin da Allah ya yi da Adventism sa’ad da Ya mai da su ma’adanar annabce-annabacensa, kamar yadda Ya yi sa’ad da Ya shiga alkawari da Isra’ila ta dā, Ya ba su alluna biyu na shari’a tare da alhakin zama ma’adanar shari’ar. Amma Habakkuk ya bambanta rukuni biyu na masu bauta dangane da allunan da za su bayyana wahayin sarai. Rukuni ɗaya ne waɗanda “ransu ya kumbura” kuma “ba madaidaiciya ba ce,” da kuma wani rukuni da aka bayyana a matsayin “masu adalci” waɗanda “za su rayu ta wurin bangaskiyarsa.”

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Yanayin littafin Habakkuk ya nuna cewa waɗanda aka baratar suna rayuwa ne ta wurin bangaskiyar da ta ginu bisa Kalmar annabci, kamar yadda alluna biyu suke wakilta, saboda haka waɗanda ba a baratar ba sun ƙi farkon Adventism. Batun da nake son in gabatar ya dogara ne a kan wani sashe da muka yi la’akari da shi wani lokaci da ya wuce. Ga yadda yake cewa:

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Amma irin batutuwa kamar su Wuri Mai Tsarki, dangane da kwanaki 2300, da umarnan Allah da bangaskiyar Yesu, an daidaita su ƙwarai domin su bayyana motsin Zuwan Ubangiji na dā kuma su nuna abin da matsayimmu na yanzu yake, su tabbatar da bangaskiyar masu shakka, su kuma ba da tabbaci ga makoma mai ɗaukaka. Na sha gani sau da yawa cewa waɗannan su ne manyan batutuwan da ya kamata manzanni su mai da hankali a kansu.” Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Mun riga mun yi bitar waɗannan gaskiya huɗu gaba ɗaya; haikalin, kwanaki 2300, dokokin Allah da bangaskiyar Yesu. Mun sanya waɗannan gaskiya huɗu duka cikin tsarin gaskiya wanda aka “ƙididdige shi daidai ƙwarai domin ya bayyana motsin Zuwan Almasihu na dā kuma ya nuna abin da matsayinmu na yanzu yake.” Wannan tsarin shi ne “ƙa’idar ambato na farko,” shi ne sa hannun Alpha da Omega, kuma shi ne tsarin gaskiya, gama kalmar “gaskiya” tana ɗauke da wannan sa hannu ɗin iri ɗaya kamar yadda dukan waɗannan gaskiya huɗu da aka bayyana a matsayin “gaskiya ta yanzu” suke da shi, wadda aka tsara domin ta bayyana farkon Adventism.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Ko ma babu wani abu dabam, wannan yana nufin cewa kalmar da aka fassara da “gaskiya” wadda muke dubawa ita ce tsarin bishara ta har abada, kuma ita ce tsarin saƙon gargaɗi na ƙarshe, kuma ita ce tsarin saƙon mala’ika na uku, kuma babban sashe ne na Wahayin Yesu Almasihu.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Saƙon gargaɗi na ƙarshe wanda aka wakilta a matsayin Wahayin Yesu Almasihu a cikin ayoyi uku na farko na babi na ɗaya na Ru’ya ta Yohanna, an sake ba da shaidarsa a karo na biyu a ƙarshen Ru’ya ta Yohanna. Ƙarshen Ru’ya ta Yohanna yana ba da shaida game da ayoyin farko na Tsohon Alkawari, haka kuma game da ayoyin ƙarshe na Tsohon Alkawari. Da waɗannan nassin guda huɗu za a iya gano, ta wurin amfani da ƙa’idar Allah ta ɗora layin annabci a kan layin annabci, cewa saƙon gargaɗi na ƙarshe yana da alaƙa da dangantakar Mahalicci da halittunsa. Yana da alaƙa da ikonSa na halitta. Yana da alaƙa da yadda ikonSa na halitta yake isarwa zuwa ga cocinSa. Yana da alaƙa da sifar Allahntaka wadda take haɗa ƙarshe da farko. Saƙo ne da yake isowa nan da nan kafin rufe lokacin jarrabawa, har ma fiye da haka. Idan aka yi la’akari da su tare, game da ikon halitta na Allah ne! Kuma ambato na farko na ikonSa na halitta yana cikin farkon Farawa ta ɗaya, daga aya ta farko har zuwa babi na biyu aya ta uku.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

> A farkon hali Allah ya halicci sama da ƙasa. Kuma ƙasar ba ta da siffa, babu kome a cikinta; duhu kuwa yana bisa fuskar zurfi. Ruhun Allah kuma yana shawagi bisa fuskar ruwaye.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

> Sai Allah ya ce, Bari haske yă kasance; sai kuwa haske ya kasance. Sai Allah ya ga hasken, cewa yana da kyau; sai Allah ya raba hasken da duhu. Sai Allah ya kira hasken Rana, duhun kuwa ya kira Dare. Yamma da safiya kuwa su ne yini na fari.

> And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

> Sai Allah ya ce, Bari a yi sarari a tsakiyar ruwaye, ya kuma raba ruwaye da ruwaye. Sai Allah ya yi sararin, ya raba ruwayen da suke ƙarƙashin sararin daga ruwayen da suke bisa sararin; haka kuwa ya kasance. Sai Allah ya kira sararin Sama. Aka yi yamma, aka yi safiya: wannan kuwa ita ce rana ta biyu.

> And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

> Sai Allah ya ce, Ruwayen da suke ƙarƙashin sararin sama su taru wuri ɗaya, busasshiyar ƙasa kuma ta bayyana; haka kuwa ya kasance. Sai Allah ya kira busasshiyar ƙasar Duniya; taruwar ruwayen kuwa ya kira Tekuna: sai Allah ya ga cewa yana da kyau. Sai Allah ya ce, Ƙasa ta fito da ciyawa, ganye mai bada iri, da itatuwan ’ya’ya masu bada ’ya’ya bisa ga irinsu, waɗanda irinansu suke a cikinsu, a bisa ƙasa: haka kuwa ya kasance. Sai ƙasa ta fito da ciyawa, da ganye mai bada iri bisa ga irinsa, da itatuwa masu bada ’ya’ya, waɗanda irinansu suke a cikinsu, bisa ga irinsu: sai Allah ya ga cewa yana da kyau. Aka yi yamma, aka yi safiya, rana ta uku ke nan.

> And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

> Sai Allah ya ce, Bari a yi haskoki a sararin sammai domin su raba yini da dare; kuma su zama alamu, da kayyadaddun lokuta, da kwanaki, da shekaru: kuma su zama haskoki a sararin sammai domin su ba da haske bisa duniya: haka kuwa ya kasance. Sai Allah ya yi manyan haskoki biyu; babban hasken domin ya mallaki yini, ƙaramin hasken kuwa domin ya mallaki dare: ya kuma yi taurari. Sai Allah ya sa su a sararin sammai domin su ba da haske bisa duniya, Kuma domin su mallaki yini da dare, su kuma raba haske da duhu: sai Allah ya ga cewa yana da kyau. Sai maraice, sai safiya, wannan kuwa ita ce rana ta huɗu.

> And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

> Sai Allah ya ce, Bari ruwaye su ba da rai da yawa, masu motsi waɗanda suke da rai, da kuma tsuntsaye su yi ta tashi bisa duniya a sararin samaniya na sama. Sai Allah ya halicci manyan halittun teku, da kowace halitta mai rai mai motsi, waɗanda ruwaye suka ba da yawa bisa ga jinsinsu, da kowane tsuntsu mai fikafikai bisa ga jinsinsa. Sai Allah ya ga cewa wannan abu mai kyau ne. Sai Allah ya albarkace su, yana cewa, Ku hayayyafa, ku riɓaɓɓanya, ku cika ruwaye a cikin tekuna, kuma bari tsuntsaye su riɓaɓɓanya a cikin duniya. Sai maraice ya zama, safiya kuma ta zama, rana ta biyar.

> And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

> Sai Allah ya ce, Bari ƙasa ta fito da halitta mai rai bisa ga irinta, dabbobin gida, da abubuwa masu rarrafe, da namomin ƙasa bisa ga irinsu; haka kuwa ya zama. Allah kuwa ya yi namomin ƙasa bisa ga irinsu, da dabbobin gida bisa ga irinsu, da kowane abu mai rarrafe a kan ƙasa bisa ga irinsa: sai Allah ya ga cewa abu ne mai kyau. Sai Allah ya ce, Bari mu yi mutum cikin siffarmu, bisa ga kamanninmu: kuma bari su mallaki kifayen teku, da tsuntsayen sama, da dabbobin gida, da dukan ƙasa, da kowane abu mai rarrafe da ke rarrafe a kan ƙasa. Saboda haka Allah ya halicci mutum cikin siffarsa; cikin siffar Allah ya halicce shi; namiji da mace ya halicce su. Allah kuwa ya albarkace su, sai Allah ya ce musu, Ku hayayyafa, ku yawaita, ku cika ƙasa, ku rinjaye ta: kuma ku mallaki kifayen teku, da tsuntsayen sama, da kowane abu mai rai da ke motsi a kan ƙasa. Sai Allah ya ce, Ga shi, na ba ku kowace tsiro mai bada iri, wadda take a bisa fuskar dukan ƙasa, da kowane itace, wanda a cikinsa akwai ’ya’yan itace mai bada iri; a gare ku za su zama abinci. Kuma ga kowace dabbar ƙasa, da kowane tsuntsun sama, da kowane abu mai rarrafe a kan ƙasa, wanda a cikinsa akwai rai, na ba da kowace ciyawa mai kore domin abinci: haka kuwa ya zama. Sai Allah ya ga dukan abin da ya yi, kuma, ga shi, yana da kyau ƙwarai. Yamma da safe kuwa su ne rana ta shida. Haka aka gama sammai da ƙasa, da dukan rundunarsu. A rana ta bakwai kuwa Allah ya gama aikinsa wanda ya yi; sai ya huta a rana ta bakwai daga dukan aikinsa wanda ya yi. Allah kuwa ya albarkaci rana ta bakwai, ya kuma tsarkake ta: domin a cikinta ne ya huta daga dukan aikinsa wanda Allah ya halitta ya kuma yi. Farawa 1:1–2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Ayoyin da suka gabata suna wakiltar dukan shaidar halitta, suna jaddada cewa kalmar Allah tana da ikon halitta.

> Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

> Bari dukan duniya su ji tsoron Ubangiji: bari dukan mazaunan duniya su tsaya da rawar jiki a gabansa. Gama ya yi magana, sai kuwa aka yi; ya bayar da umarni, sai kuwa ya tsaya daram. Zabura 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

Irin wannan ikon halitta da ya yi duniya ne Almasihu yake amfani da shi wajen sāke canja mutane.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> Ƙarfin halitta da ya kira duniyoyi zuwa ga wanzuwa yana cikin maganar Allah. Wannan magana tana ba da iko; tana haifar da rai. Kowane umarni alkawari ne; idan nufi ya karɓe shi, aka shigar da shi cikin rai, yana zo tare da rayuwar Madawwami. Yana sauya halin mutum, ya kuma sāke halittar rai cikin siffar Allah.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

> Rayuwar da aka bayar ta wannan hanya kuma haka nan ake kiyaye ta. “Da kowace kalma da take fitowa daga bakin Allah” (Matthew 4:4) mutum zai rayu. Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Wahayin Yesu Almasihu yana jaddada yadda ake isar da Maganar Allah zuwa ga mutane. Tana fitowa daga wurin Uba, zuwa ga Ɗa, zuwa ga mala’ika, zuwa ga annabi wanda yake rubuta ta kuma ya aika ta zuwa ga ikkilisiyoyi. Hanyar sadarwar da aka kafa a farkon da kuma ƙarshen littafin Wahayi an kuma kwatanta ta da tsanin Yaƙub tare da mala’iku suna hawa da sauka a kansa. An kwatanta ta kuma da bututun zinariya biyu na Zakariya waɗanda suke kawo man zuwa cikin Wuri Mai Tsarki. Hanyar sadarwa tsakanin Allah da mutum batu ne na annabcin Littafi Mai Tsarki, kuma saƙon da ake aikowa yana ɗauke da ikon halitta wanda ya yi sararin duniya. A cikin hanyar sadarwar da take cikin sura ta ɗaya ta littafin Wahayi, ya kamata a fahimta cewa saƙon da aka miƙa zuwa ga ikkilisiyoyi yana ɗauke da ikon canja mutumin Laodikiya ya zama Filadelfiya.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Ko muna la’akari da farkon ko ƙarshen Tsohon Alkawari ko Sabon Alkawari, saƙon ɗaya ne. Allah yana isar da saƙon gargaɗi na ƙarshe, kuma yana ɗauke da ikon halitta na Allah idan waɗanda suka ji shi suka saurare shi kuma suka kiyaye shi. Saƙon da yake cika wannan an kafa shi a cikin tsari na allahntaka na Alfa da Omega. Farko, tsakiya, da ƙarshe. Haruffan Ibrananci uku waɗanda suke haɗuwa tare su samar da kalmar “gaskiya” su ne madawwamiyar bishara, kuma haruffan da ma’anoninsu, da kalmar da suke samarwa sa’ad da aka haɗa su da juna, suna wakiltar ƙa’idar da kuma Wanda yake Alfa da Omega. Yana nanata ikonSa na halitta. Kalmomi uku na ƙarshe na labarin halitta, kowannensu yana farawa da waɗannan haruffa uku, bisa ga jerin da suke haɗuwa su zama kalmar “gaskiya.”

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Kalmomi uku da suke ƙarshen labarin halitta suna farawa da haruffa uku waɗanda, idan aka haɗa su tare, suke samar da kalmar “gaskiya.” Kalmomi uku na ƙarshe na ayar suna farawa da haruffan א (Aleph), מ (Mem), da ת (Tav) a jere. Ana fassara waɗannan kalmomi uku da “Allah,” “ya halitta,” da “ya yi.” Waɗannan kalmomi uku kowannensu yana farawa da haruffan א (Aleph), מ (Mem), da ת (Tav) a wannan jeri, abin da ya ƙara jaddada cika da kuma tsari na labarin halitta. Masu sharhin Yahudawa sun lura da wannan tsari a matsayin wata siffa mai ban sha’awa ta harshe a cikin rubutun Ibrananci.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Labarin halitta ya fara da kalmomin nan, “a farkon,” kuma ya ƙare da kalmomi uku waɗanda suke wakiltar Alfa da Omega, mafari da ƙarshe, na fari kuma na ƙarshe. Ikon halitta da aka nuna a cikin shaidar Farawa yana farawa kuma yana ƙarewa da sa hannun wannan Maƙagaggen Masanin Harshe.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Na farkon wani abu da yake misalta ƙarshen wannan abu ne annabi Yohanna ya jaddada, sa’ad da, ta wurin rubuta abin da yake a wancan lokaci, a lokaci guda kuma yake rubuta abin da zai kasance.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Saƙon gargaɗi na ƙarshe na Iliya da aka wakilta a ƙarshen Tsohon Alkawari yana bayyana wannan ƙa’idar annabci ɗaya, a cikin mahallin rikicin dokar Lahadi da annobai bakwai na ƙarshe masu gabatowa.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

“Dokar ambato na farko” da dukan abin da take wakilta shi ne “tsarin” da ya kamata a sa “gaskiyar yanzu” a cikinsa. Wannan tsari shi ne “dokar ambato na farko” wadda kuma tana ɗaya daga cikin siffofin Allah.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

A cikin littafin Daniyel wanda yake wakiltar farkon Adventism, da littafin Ru’ya ta Yohanna wanda yake wakiltar ƙarshen Adventism, muna samun abubuwan da suka yi daidai masu ban mamaki sa’ad da muka dubi batun da ƙa’idar cewa na fari yana kwatanta na ƙarshe. Littafin Daniyel yana bayyana wani siffofi na Yesu sa’ad da ya yi amfani da suna Palmoni, ma’ana mai ban mamaki mai ƙididdige asirai. Daniyel kuma yana gabatar da Yesu a matsayin Mika’ilu shugaban mala’iku. An yi amfani da Yohanna ya yi daidai da abin da Daniyel ya yi, kuma yana bayyana ba uban ilimin lissafi ba, ko shugaban mala’iku ba, sai dai uban harshe. Sa’ad da muka ɗauki Yesu a matsayin uban haruffa, ya kamata mu yi la’akari da Zabura 119, babi mafi tsawo a cikin Littafi Mai Tsarki.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

Zabura 119 waƙa ce ta akrositik mai bin haruffan baƙaƙe, wato harafin farko na kowane rukuni na ayoyi takwas yana farawa da harafi guda ɗaya. A haruffan Ibraniyanci akwai haruffa ashirin da biyu, saboda haka akwai sassa ashirin da biyu, kowanne na ayoyi takwas. Kowane sashe yana farawa da harafin baƙaƙe gwargwadon jerin haruffan, sa’an nan kuma kowace aya daga cikin ayoyi takwas da aka keɓe wa wannan harafi tana farawa da wannan harafin. Akwai ayoyi takwas ga kowane harafi; saboda haka ayoyi takwas a ninka da haruffa ashirin da biyu na baƙaƙen Ibraniyanci suna ba da jimillar layi ɗari da saba’in da shida. Zaburar tana jaddada biyayya ga Allah wanda shi ne Allah na tsari (saboda haka tsarin akrositik ɗin), ba na rikicewa ba.

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

Wani fitaccen jigo a cikin Zabura 119 shi ne zurfin gaskiyar cewa Maganar Allah ta wadatar gaba ɗaya. Akwai kalmomi takwas dabam-dabam da ke nuni ga Maganar Allah a cikin dukan Zaburar: shari’a, shaidunSa, ka’idoji, farillai, umarni, hukunce-hukunce, magana, da ƙa’idodi. A kusan kowace aya, ana ambaton Maganar Allah. Zabura 119 ba wai kawai tana tabbatar da halayen Nassosi ba ne, amma tana kuma tabbatar da cewa Maganar Allah tana bayyana ainihin halin Allah da kansa. Ku lura da waɗannan siffofin Allah da aka bayyana a cikin Zabura 119:

1. 1. Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

   1. Adalci (ayoyi 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

2. 2. Trustworthiness (verse 42)

   2. Aminci (aya ta 42)

3. 3. Truthfulness (verses 43, 142, 151, 160)

   3. Gaskiya (ayoyi 43, 142, 151, 160)

4. 4. Faithfulness (verse 86)

   4. Aminci (aya ta 86)

5. 5. Unchangeableness (verse 89)

   5. Rashin canzawa (aya ta 89)

6. 6. Eternality (verses 90, 152)

   6. Madawwamin kasancewa (ayoyi 90, 152)

7. 7. Light (verse 105)

   7. Haske (aya ta 105)

8. 8. Purity (verse 140)

   8. Tsarki (aya ta 140)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

Zaburin ya buɗe da albarkatu biyu. “Masu albarka” ne waɗanda hanyoyinsu marasa aibu ne, waɗanda suke rayuwa bisa ga shari’ar Allah, waɗanda suke kiyaye farillansa kuma suke nemansa da dukan zuciyarsu. Waɗannan su ne darussa a gare mu a cikin wannan babban Zaburi. Maganar Allah ta isa ta sa mu zama masu hikima, ta horar da mu cikin adalci, ta kuma shirya mu domin kowane kyakkyawan aiki (2 Timoti 3:15–17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Hakika, Zabura 119 wani ɓangare ne na wani batu da har yanzu bai sami waraka sosai ba a duniyar addini. Yana da alaƙa da ayar da take a tsakiyar Littafi Mai Tsarki da kuma surar da take a tsakiyar Littafi Mai Tsarki. Idan ka bincika intanet, za ka tarar da muhawarori iri-iri da suka karkata a kan wane irin Littafi Mai Tsarki kake amfani da shi, da makamantan hakan. Matsalar da take tare da kowane matsayi a cikin wannan muhawara ita ce, ma’anar tsakiyar Littafi Mai Tsarki, ko ayar ce ko kuwa sura, ya kamata marubucin Littafi Mai Tsarki ne ya ayyana ta, ba ɗalibin ɗan Adam ko mai sukar Littafi Mai Tsarki ba.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

Littafi Mai Tsarki yana koyar da cewa akwai mafari da ƙarshe ga kowane abu. Ga kowane abu akwai lokaci nasa.

> To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

> Ga kowane abu akwai nasa lokaci, kuma ga kowace manufa da take ƙarƙashin sama akwai lokacinta: Lokacin haihuwa, da lokacin mutuwa; lokacin shukawa, da lokacin cire abin da aka shuka. Mai-Wa’azi 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Akwai lokacin da za a haifa, kuma akwai lokacin da za a mutu, duk da haka kuma akwai rayuwar da take gudana a tsakiyar farkon rayuwarmu da ƙarewarta. Haihuwa ɗan taƙaitaccen lokaci ne, haka ma mutuwa. Rayuwa ita ce tsakiya, kuma yawanci tana da tarihin da ya fi yawa a haɗe da ita fiye da lokacin da aka haife mu da kuma lokacin da muka mutu.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

Tsakiya a cikin “dokar ambaton farko” yawanci tana da shaidu fiye da farkon da ƙarshen. Neman aya guda ko sura guda a cikin Littafi Mai Tsarki sannan a ayyana ta a matsayin tsakiya, shi ne yin watsi da shaidar Littafi Mai Tsarki, ko da yake farkon da ƙarshen a ainihinsu wurare ne na lokaci; tsakiya kuwa yawanci wani ɗan lokaci ne mai ɗauke da tsawon lokaci. Hakika, farkon, ƙarshen da tsakiya za su dace da juna, ko da yake sau da yawa irin wannan alamar hanya ɗaya a ƙarshen tana zama kishiyar farkon.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Yesu ya bayyana Yohanna Mai Baftisma a matsayin Iliya, kuma dukansu biyun suna kwatanta jere guda na abubuwan annabta iri ɗaya. Amma Iliya muguwar mace (Yezebel) ta tsananta masa, wadda ta nemi ta sa a daure shi kuma a kashe shi, amma ba ta taɓa yin haka ba. Yohanna, wanda yake alamar Iliya, muguwar mace (Herodiya) ta neme shi domin a daure shi kuma a kashe shi, kuma ta yi haka. Iliya da Yohanna alamomi ne da za a iya musanyawa da juna, amma suna da wasu siffofin annabci waɗanda suke kishiyar juna, duk da haka kuma suna tafiya a layi ɗaya da juna. Iliya bai taɓa mutuwa ba, amma Yohanna ya mutu. Fahimtar cewa alamomin hanya na annabci waɗanda suke daidaituwa da juna sau da yawa sukan zama kishiyoyi yana ba waɗanda suke so su gani su gane cewa tsakiyar Littafi Mai Tsarki shi ne Zabura 118.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Sa’ad da muka yi amfani da ƙa’idar dokar ambaton farko kamar yadda muka kasance muna fayyace ta, za mu ga cewa farkon tsakiyar Littafi Mai Tsarki shi ne Zabura 117, babi mafi gajarta a cikin Littafi Mai Tsarki, mai ayoyi biyu. Babi na 118 yana biye da shi, wanda shi ne tsakiyar Littafi Mai Tsarki, kuma babi na 118 yana biye da 119, wanda shi ne babi mafi tsawo a cikin Littafi Mai Tsarki kuma ƙarshen tsakiyar Littafi Mai Tsarki. Babban Masanin harshe mai banmamaki ya yi alama ga farkon da babi mafi gajarta, sa’an nan ya yi alama ga ƙarshen da babi mafi tsawo. Waɗannan babi biyu ne masu kishiyantar juna. Farkon shi ne iri, kuma ƙarshen shi ne inda cikakkiyar shuka balagaggiya take bunƙasa, inda dukan shaidun da suke a cikin tsakiyar suke haɗuwa wuri guda. Ku lura da Zabura 117.

> O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

> Ku yabi Ubangiji, ku dukan al’ummai; ku yabe shi, ku dukan jama’a. Gama jinƙansa mai rahama ya yi girma a gare mu; gaskiyar Ubangiji kuma tana dawwama har abada. Ku yabi Ubangiji. Zabura 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Kalmar da muke dubawa, wadda ta ƙunshi haruffa uku, an fassara ta a aya ta biyu da cewa “gaskiya”, kuma tana wakiltar farkon tsakiyar Littafi Mai Tsarki, (tsakiyar Littafi Mai Tsarki kuma ita ce Zabura 117–119). Ƙarshen tsakiya kuwa shi ne Zabura 119. Zabura 118 ita ce tsakiyar tsakiya. Zabura 118 tana a tsakanin sura mafi gajarta da mafi tsawo a cikin Littafi Mai Tsarki, kuma mafi gajartar, wadda ita ce farkon, tana bayyana kalmar “gaskiya” wadda aka ƙirƙira da haruffa uku masu wakiltar matakai uku na bisharar madawwamiya, kuma su ne tsarin fahimtar gaskiya. Wannan tsari kuwa shi ne ƙa’idar da ke wakiltar halin Kristi a matsayin Alfa da Omega.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

Ƙarshen tsakiya, wato sura ta 119, waƙa ce ta haruffa da aka sa a tsakiyar Littafi Mai Tsarki domin jaddada wannan al’ajabin masani na harshe. Sau huɗu a cikin sura ta 119 an fassara wannan kalma ɗaya da “gaskiya.”

> And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

> Kada kuma ka ɗauke maganar gaskiya gaba ɗaya daga bakina; gama na sa zuciyata ga shari’unka. Aya ta 43.

> Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

> Adalcinka adalci ne madawwami, dokarka kuwa ita ce gaskiya. Aya ta 142.

> Thou art near, O Lord; and all thy commandments are truth. Verse 151.

> Kai kana kusa, ya Ubangiji; kuma dukan umarnanka gaskiya ne. Aya ta 151.

> Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

> Maganarka gaskiya ce tun daga farko; kuma kowanne daga cikin adalcin shari’o’inka yana dawwama har abada. Aya ta 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Gaskiya cikin waɗannan ayoyi wata ƙa’ida ce ta annabcin Littafi Mai Tsarki wadda ke bayyana ƙarshe tun daga farko, kuma gaskiyar da ke cikin ayoyin ita ce, Alpha da Omega ya sa hannunsa a tsakiyar Littafi Mai Tsarki, kamar yadda ya yi ga farko da kuma ƙarshe. Sa hannun na Farko da na Ƙarshe shi ne “tsarin ginshiƙi” na gabatar da saƙon gargaɗi na ƙarshe na mala’ika na uku. Ƙarshen tsakiyar ya ƙunshi ayoyi huɗu waɗanda suke amfani da kalmar da aka fassara da “gaskiya,” ko da yake nassi na huɗu an fassara shi ne kawai da “na gaskiya.” Ƙarshen na ƙarshe daga cikin waɗannan ayoyi huɗu yana bayyana cewa “tun daga farko,” kalmar ita ce “na gaskiya.”

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

A farkon labarin halitta na Farawa ɗaya da biyu, kalmar “gaskiya,” ko da yake ba a rubuta ta kai tsaye ba, an wakilta ta a cikin kalmomi uku na ƙarshe na labarin halitta, gama kowace kalma tana farawa da haruffa waɗanda, bisa tsari, suke samar da kalmar “gaskiya.” A farkon akwai Kalma, kuma ta wurinsa aka halicci dukan abubuwa, kuma shaidar halitta a cikin Farawa tana farawa da kalmomin, “A farkon,” kuma tana ƙarewa da kalmomi uku masu wakiltar gaskiyoyin da suke da alaƙa da wani sifa na Almasihu wanda a cikin Ishaya aka bayyana a matsayin hujjar cewa Shi ne Allah kaɗai tilo.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Tsakiyar Littafi Mai Tsarki (Zabura 117–119) ta fara a babi na 117 da yin nuni ga gaskiyar nan cewa farkon yana wakiltar ƙarshe ta wurin amfani da kalmar “gaskiya.” Kalmar an ƙirƙire ta ne da haruffa uku waɗanda suke wakiltar bisharar madawwamiya da saƙonnin mala’iku uku, kuma suna fayyace ƙarshen labarin halitta. Ƙarshen tsakiyar Littafi Mai Tsarki kuwa gabatarwa ce ta haruffan da wancan mashahurin masanin harshe ya samar domin kafa fahimtar cewa abin da ake bayyanawa yanzu game da halinsa yana cikin daidaito da ma’anar kalmar wahayi, gama Wahayin Yesu Almasihu saƙo ne da aka tsara domin gabatar da wani ɓangare na halin Kristi wanda har zuwa yanzu ba a cika gane shi sosai ba, in ma an taɓa gane shi kwata-kwata. Wahayin ya yi daidai da layukan tarihin alkawari, gama tarihin alkawari ya ƙunshi shaidu na ƙoƙarin Allah na bayyanar da Kansa ta wurin sunaye yayin da tarihinSa ya bunƙasa.

> “The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

> “Manyan ƙa’idodin shari’ar, na ainihin yanayin Allah kansa, sun ƙunshi a cikin kalmomin Almasihu a kan dutsen. Duk wanda ya gina bisa gare su, yana gina ne bisa Almasihu, Dutsen Madawwami. Cikin karɓar kalmar, muna karɓar Almasihu. Kuma waɗanda kaɗai suke haka suna karɓar kalmominsa ne suke gina bisa gare shi. ‘Gama ba mai iya aza wani harsashi dabam sai wanda aka riga aka aza, wato Yesu Almasihu.’ 1 Korintiyawa 3:11. ‘Ba kuwa wani suna dabam a ƙarƙashin sama, wanda aka bayar a cikin mutane, wanda dole ne mu sami ceto ta gare shi.’ Ayyukan Manzanni 4:12. Almasihu, Kalmar, wahayin Allah,—bayyanar halinsa, shari’arsa, ƙaunarsa, rayuwarsa,—shi ne kaɗai harsashin da za mu iya gina hali a kansa wanda zai dawwama.” Dutsen Albarkatai, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Hakika akwai abubuwa masu yawa fiye da haka da ya kamata a tattauna game da wannan gaskiya, amma za mu tsaya a nan.

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