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# The Revelation of Jesus Christ - Number One

Wahayin Yesu Almasihu — Na Ɗaya

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Irin Wahayi: Bayyana Sakaƙƙen Zanen Annabci daga Misalai zuwa Gargaɗi na Ƙarshe

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

An bayyana Amurka a sarari cikin Littafi Mai Tsarki. Akwai ayoyi da dama na Littafi Mai Tsarki da suke bayyana Amurka a sarari a ƙarshen duniya. A cikin Ru’ya ta Yohanna sura ta goma sha uku, Amurka ita ce dabba ta biyu, wato dabbar mai ƙaho biyu da ta fito daga ƙasa, wadda kuma take hana dukan duniya saya ko sayarwa—sai dai idan suna da alamar dabbar.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> Sai na ga wata dabba dabam tana fitowa daga ƙasa; tana kuwa da ƙahoni biyu kamar na ɗan rago, amma tana magana kamar maciji. Kuma tana aiwatar da dukan ikon dabbar farko a gabanta, tana kuma sa duniya da mazaunanta su yi wa dabbar farko sujada, wadda aka warkar da rauninta mai kashewa. Kuma tana aikata manyan abubuwan al’ajabi, har ma tana sa wuta ta sauko daga sama zuwa ƙasa a gaban mutane, tana kuma ruɗar waɗanda suke zaune a duniya ta wurin waɗannan mu’ujizai da aka ba ta iko ta yi a gaban dabbar; tana cewa wa waɗanda suke zaune a duniya su yi wa dabbar gunki, wadda aka ji mata rauni da takobi, amma ta rayu. Aka kuma ba ta iko ta ba wa gunki na dabbar numfashin rai, domin gunkin dabbar ya yi magana, ya kuma sa a kashe dukan waɗanda ba za su yi wa gunkin dabbar sujada ba. Kuma tana sa kowa, ƙanana da manya, mawadata da matalauta, ’yantattu da bayi, su karɓi alama a hannun damarsu, ko kuma a goshinsu. Kuma kada wani ya iya saya ko sayarwa, sai wanda yake da alamar, ko sunan dabbar, ko lambar sunanta.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Ga hikima. Bari mai fahimta ya lissafta adadin dabbar nan: gama adadin mutum ne; kuma adadinta ɗari shida da sittin da shida ne. Ru’ya ta Yohanna 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Akwai manyan siffofi bakwai na annabci a cikin wannan nassi masu alaƙa da dabbar ƙasa mai ƙahoni biyu. Yana aiwatar da ikon dabbar da ta riga shi; yana sa kowa a cikin duniya ya bauta wa dabbar da ta gabace shi; yana aikata manyan alamu masu banmamaki da dukan mutane suke gani; yana ruɗar dukan duniya kuma yana umartar duniya ta yi wa dabbar da ta gabace shi siffa; yana ba wa siffar dabbar rai, kuma tana magana; yana tilasta wa dukan duniya, tare da hukuncin kisa, su bauta wa siffar dabbar; kuma yana tilasta wa dukan duniya su karɓi alamar ko dai a goshinsu ko a hannunsu, yana kuma hana saye da sayarwa ga waɗanda ba su da alamar, suna, ko lambar dabbar.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Aikin ruɗin da dabbar da ta fito “daga ƙasa” a aya ta goma sha ɗaya ta aikata yana da matuƙar yaudara kuma yana da ƙarfi ƙwarai, har “yana ruɗar waɗanda suke zaune a duniya.” Dukan duniya za a ruɗe ta ta wurin Amurka. Wato, ban da cocin Allah—dukan duniya za a ruɗe ta har ta karɓi alamar magabcin Almasihu. Abubuwan annabci da suke gabatar da wannan ruɗin na duniya baki ɗaya sun riga sun fara gudana.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Akwai labarai daga cikin Littafi Mai Tsarki da yawancin mutane suka sani, ko da kuwa a matakin fahimta na sama-sama ne kawai. Yawanci sun ji game da fuskantar juna tsakanin Musa da Fir’auna, Daniyel da Nebukadnezzar, ko Yesu da Bilatus. Mutane suna sanin waɗannan labaran Littafi Mai Tsarki a matakai dabam-dabam na fahimta, amma ba lalle su gane cewa annabcin Littafi Mai Tsarki kai tsaye kuma a sarari sosai yana bayyana sarakuna da mulkoki ba. Haka lalle lamarin yake game da Musa, Daniyel, da Almasihu. Masar, Babila, da Roma duk an bayyana su takamaimai a cikin annabcin Littafi Mai Tsarki tun kafin tarihin da suka cika annabce-annabcen da suka shafi mulkokinsu dabam-dabam. Allah ba ya canzawa.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Gama Ni ne Ubangiji, ba na sauyawa; saboda haka ku ’ya’yan Yakubu ba a hallaka ku ba. Malachi 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Yesu Almasihu ɗaya ne jiya, da yau, har abada. Ibraniyawa 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Gaskiyar cewa Allah ba ya taɓa canzawa tana ba mu damar mu yi amfani da wata sauƙaƙiyar ƙa’ida ta tunani a cikin nazarinmu game da dabbar ƙasa mai ƙaho biyu ta Ru’ya ta Yohanna sura ta goma sha uku. Domin mun san cewa Allah ya gabatar da annabce-annabce da suka bayyana sarai masarautun Masar, Babila, da Roma, kowannensu yayin da yake hulɗa da kuma tsananta wa ikkilisiyar Allah, za mu iya kafa wasu gaskiyoyi game da dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku. Dabbar ƙasar, kamar yadda yake game da Masar, Babila, da Roma, za a bayyana ta kai tsaye cikin annabcin Littafi Mai Tsarki tun kafin tarihin da annabcin game da wannan al’umma ya cika. Ina cewa za mu iya kafa wannan gaskiyar ne bisa ga wata ƙa’ida mai sauƙi ƙwarai amma mai muhimmanci ta Littafi Mai Tsarki. Wannan ƙa’idar tana nuna cewa ana tabbatar da gaskiya ne bisa ga shaidar mutane biyu.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> A bakin shaidu biyu, ko shaidu uku, za a kashe wanda ya cancanci mutuwa; amma a bakin shaida guda ba za a kashe shi ba. Kubawar Shari’a 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Shaida guda ba za ta tashi gāba da mutum ba saboda kowace mugunta, ko kuwa saboda kowane zunubi, a cikin kowane zunubi da ya yi: da bakin shaidu biyu, ko kuwa da bakin shaidu uku, za a tabbatar da al’amarin. Kubawar Shari’a 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Wannan ne karo na uku da nake zuwa gare ku. A bakin shaidu biyu ko uku za a tabbatar da kowace magana. 2 Korintiyawa 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Kada ka karɓi ƙara a kan dattijo, sai fa idan a gaban shaidu biyu ko uku ne. 1 Timoti 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Annabcin Littafi Mai Tsarki ya yi hasashen hallakar tsohuwar Masar sa’ad da Allah ya yi mu’amala da Fir’auna mai tawaye na Masar. Annabcin Littafi Mai Tsarki ya yi hasashen tasowa da fāɗuwar tsohuwar Babila, yana kuma mu’amala da sarakunan Babila masu tawaye. Annabcin Littafi Mai Tsarki ya yi hasashen tasowa da fāɗuwar daular arna ta Roma, ya kuma bayyana tare da mu’amala da gurɓatattun wakilan Roma. Daidaituwar halin Allah wanda ba ya taɓa canzawa yana nuna cewa mafi muhimmancin mulki da aka ambata a cikin annabcin Littafi Mai Tsarki—dabbar ƙasa ta Ru’ya ta Yohanna goma sha uku—lalle ne annabcin Littafi Mai Tsarki zai bayyana ta.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Sa’ad da annabcin dabbar ƙasa na Ru’ya ta Yohanna sura ta goma sha uku ya cika, ikkilisiyar Allah za ta shiga faɗa da jagorancin siyasa da na addini na wannan dabbar ƙasa, kamar yadda aka nuna a annabce ta wurin Musa, Daniyel da Kristi. Matsayin annabci na Amurka a ƙarshen duniya babban batu ne na annabce-annabcen Littafi Mai Tsarki. Yayin da muke fayyace bayanan Littafi Mai Tsarki da suke gano matsayin Amurka a cikin annabcin Littafi Mai Tsarki, za mu yi amfani da ƙa’idojin da ake samu a cikin Littafi Mai Tsarki, gama Maganar Allah ba ta bukatar fassarar ɗan adam. An ba Isra’ila ta dā ƙa’idojin biki na addini, ƙa’idojin lafiya, ƙa’idojin ɗabi’a goma, ƙa’idoji game da noma, da sauransu. Allah mai tsari ne.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> A yi dukan abubuwa cikin ladabi da kuma bisa tsari. 1 Korintiyawa 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Rubutun Littafi Mai Tsarki bai bayar da wata shaida da ke nuna cewa mutum zai sami albarka ta wurin yin watsi kawai da ƙa’idodin da Allah ya bayar ba. Wane ne zai sa ran a yi masa albarka idan ya yi watsi da ƙa’idodin fassarar annabci da aka kafa cikin Littafi Mai Tsarki kuma ta wurinsa domin nazarin annabci?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Ku zo yanzu, mu yi shawara tare, in ji Ubangiji: ko da yake zunubanku ja ne kamar mulufi, za su zama fari kamar ƙanƙara; ko da yake sun yi ja kamar jan shunayya, za su zama kamar ulu. Ishaya 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Yayin da muke amfani da ƙa’idodin Littafi Mai Tsarki, za mu bar Littafi Mai Tsarki ya kafa kuma ya tabbatar ko waɗannan ƙa’idodin na gaskiya ne ko na ƙarya. Kamar yadda yake ga dukan ƙa’idodi iri-iri na Allah, koyaushe akwai kwaikwayon shaidan na waɗannan ƙa’idodi. Saboda haka, ya zama wajibi cewa sa’ad da aka yi amfani da ƙa’ida domin kafa gaskiya, dole ne a gwada duka gaskiyar da aka gano da kuma ƙa’idar da aka yi amfani da ita.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Ya ƙaunatattu, kada ku gaskata kowane ruhu, sai dai ku gwada ruhohin ko daga Allah suke; gama annabawan ƙarya da yawa sun fita zuwa cikin duniya. 1 Yohanna 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Wata manufar kuma, ban da gano matsayin annabci na Tarayyar Amurka a cikin wannan bincike, ita ce gano saƙon ɓoye daga littafin Ru’ya ta Yohanna wanda Yesu ya ɓoye har zuwa wannan tsara ta musamman.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Abubuwa na asiri na Ubangiji Allahnmu ne; amma abubuwan da aka bayyana namu ne da na ’ya’yanmu har abada, domin mu aikata dukan kalmomin wannan doka. Kubawar Shari’a 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Asirai na annabci na Allah da ake bayyanawa domin ba wa waɗanda suka karɓi asirin ikon kiyaye dokarsa ne. Mutane ba za su iya kiyaye dokarsa ba sai an rubuta ta a zukatansu. Asirin da ake warware hatiminsa a cikin littafin Ru’ya ta Yohanna wani ɓangare ne na aikin Ruhu Mai Tsarki na rubuta dokar Allah a cikin sassanmu na ciki da zukatanmu. Asirin da aka buɗe wa mutanen Allah, idan kuma muddin an karɓe shi da bangaskiya, yana kafawa sabon alkawari.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Ga shi, kwanaki suna zuwa, in ji Ubangiji, da zan yi sabon alkawari da gidan Isra’ila, da kuma gidan Yahuza: ba bisa ga alkawarin da na yi da kakanninsu ba a ranar da na kama su da hannu domin in fito da su daga ƙasar Masar; alkawarina kuwa suka karya, ko da yake ni miji ne a gare su, in ji Ubangiji: Amma wannan ne alkawarin da zan yi da gidan Isra’ila; bayan waɗannan kwanaki, in ji Ubangiji, zan sa shari’ata a cikin zuciyarsu, in rubuta ta a zukatansu; ni kuma zan zama Allahnsu, su kuma za su zama mutanena. Irmiya 31:31–33.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “A cikin kwanakin ƙarshe na tarihin wannan duniya, za a sabunta alkawarin Allah da mutanensa masu kiyaye umarnansa.” Review and Herald, February 26, 1914.

Revelation 1:1–3 The Final Warning Message:

Wahayin Yahaya 1:1–3 Saƙon Gargaɗi na Ƙarshe:

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 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 1:1–3.

> Wahayin Yesu Almasihu ne, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da dole ne su faru ba da daɗewa ba; ya kuma aiko ya sanar da shi ta wurin mala’ikansa ga bawansa Yohanna: wanda ya ba da shaida ga maganar Allah, da ga shaidar Yesu Almasihu, da kuma ga dukan abubuwan da ya gani. Mai-albarka ne wanda yake karantawa, da waɗanda suke jin kalmomin wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. Wahayi 1:1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Ayoyi uku na farko na Ru’ya ta Yohanna sura ta ɗaya suna bayyana cewa “Ru’ya ta Yesu Almasihu” ita ce saƙon ƙarshe ga ’yan Adam. A sarari yake cewa saƙo ne, domin “Ru’ya ta Yesu Almasihu” an ba Shi daga wurin Uban Sama domin ya nuna wa bayinsa abin da “dole ne ba da daɗewa ba ya faru.”

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

An gaya mana mu lura cewa “Ruhu Mai Tsarki ya tsara al’amura haka, duka a wajen ba da annabcin” da kuma “a cikin abubuwan da aka zayyana.”

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Ruhu Mai Tsarki ya tsara al’amura haka, duka a cikin ba da annabcin da kuma a cikin abubuwan da aka kwatanta, domin ya koyar da cewa wakilin mutum ya kamata a ɓoye shi daga gani, a ɓoye cikin Almasihu, kuma Ubangiji Allah na sama da dokarsa su ne za a ɗaukaka. Ku karanta littafin Daniyel. Ku tuna ɗaya bayan ɗaya tarihin mulkokin da aka wakilta a can.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

“Abubuwan da aka kwatanta” da kuma “ba da annabcin” a ayoyi uku na farko na littafin Ru’ya ta Yohanna sura ta ɗaya suna nuna a sarari tsarin mataki-mataki na yadda Allah yake sadarwa ga mutane, kuma suna kuma bayyana cewa saƙon da ake sadarwa ana kiransa “Ru’ya ta Yesu Almasihu.”

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Sai Yesu Almasihu ya yi abubuwa biyu game da saƙon da ya karɓa daga wurin Allah. Ya aika da saƙon ta wurin mala’ikansa, kuma ya kuma bayyana saƙonsa ta wannan mala’ikan. Sa’an nan mala’ikansa ya kai saƙon ga annabi Yohanna, wanda ya rubuta shi, ya kuma aika da shi ga ikilisiyoyi domin ni da kai. Ayoyi uku na farko “an tsara su haka” ta wurin “Ruhu Mai Tsarki” domin su nanata duka “saƙon” da kuma “tsarin isarwa” da yake cikin kai saƙon.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Ayoyi uku da muke dubawa suna gabatar da saƙo na ƙarshe ga ’yan Adam, amma ba kawai saƙo na ƙarshe ba ne—abin da ya fi muhimmanci, ayoyin ukun suna wakiltar saƙon “gargaɗi” na ƙarshe ga doron ƙasa. Ana gane sifar “gargaɗi” ta wannan saƙo sa’ad da aka bayyana wani rukuni na mutane a matsayin “masu albarka” domin sun karanta, sun ji, kuma sun kiyaye “abubuwan da aka rubuta a ciki.” Akwai wani rukuni na mutane waɗanda ba za su karanta ba, ba za su ji ba kuma, irin wannan gargaɗi da aka wakilta a matsayin “Ru’ya ta Yesu Almasihu,” ba zai riske su ba. Ba shi yiwuwa a gare su su zama masu albarka. A bayyane yake cewa idan akwai wani rukuni da yake da albarka domin karantawa, ji, da kiyaye waɗannan abubuwan da aka rubuta, to, akwai kuma wani rukuni da ba shi da albarka. Shin mutum zai karanta, ya ji, ya kuma kiyaye saƙon Ru’ya ta Yesu Almasihu? Idan haka ne, zai sami albarka; in kuwa ba haka ba, za a la’ane shi.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> “Annabin ya ce: ‘Mai albarka ne wanda yake karantawa’—akwai waɗanda ba za su karanta ba; albarkar ba tasu ba ce. ‘Da waɗanda suke ji’—akwai kuma waɗansu da suke ƙin sauraron kome game da annabce-annabcen; albarkar ba ta wannan rukuni ba ce. ‘Kuma su kiyaye waɗannan abubuwan da aka rubuta a cikinsa’—da yawa suna ƙin kula da gargaɗi da umarnin da suke ƙunshe a cikin Wahayin; babu ɗayansu da zai iya da’awar albarkar da aka yi alkawarinta. Dukan waɗanda suke yi wa batutuwan annabcin ba’a kuma suke izgili da alamomin da aka bayar a nan da muhimmanci mai tsarki, dukan waɗanda suke ƙin gyara rayuwarsu kuma su shirya domin zuwan Ɗan mutum, ba za su sami albarka ba.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Furucin nan “lokaci ya yi kusa” a aya ta uku yana nuna cewa akwai wani takamaiman lokaci ne a tarihin duniya da saƙon gargaɗi na ƙarshe yake iso. “Lokacin,”—(wani takamaiman lokaci) “ya yi kusa.” Wani takamaiman lokaci na gab da zuwa, gama ya yi kusa, kuma mutanen Allah (waɗanda Yohanna yake wakilta) suna fahimtar saƙon kafin “lokacin” ya zo. Yohanna ya rubuta littafin Ru’ya ta Yohanna kusan a ƙarshen ƙarni na farko, duk da haka waɗannan ayoyi suna bayyana cewa za a kai ga wani matsayi a tarihi, dogon lokaci bayan shekara ta 100, sa’ad da za a yi shelar saƙon gargaɗi na ƙarshe. Sa’ad da wannan “lokaci” “ya yi kusa,” za a bayyana wa bayin Allah saƙon da yake bayyana “abubuwan da dole ne ba da daɗewa ba su faru.”

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

A cikin wannan jerin maƙaloli, za a yi amfani da Littafi Mai Tsarki da rubuce-rubucen Ellen White a matsayin madogara domin tabbatar da bayanin ayoyin Littafi Mai Tsarki da muke ambato.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Za mu kuma koma ga ƙa’idojin fassarar annabci da William Miller ya tattara, da kuma ƙa’idojin da aka bayyana a cikin tarin da ake kira Prophetic Keys. Za mu kuma yi amfani da nazarin annabci da ake kira Habakkuk’s Tables.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Ba mu nufin fayyace kowace ƙa’ida da muke amfani da ita ba. Domin taƙaitawa, za mu yi nuni ne kawai ga tarin littattafan Prophetic Keys domin duk wanda yake son karanta hujja mafi dalla-dalla game da ƙa’idar. A cikin jerin Habakkuk’s Tables, muna nufin nuna wasu gabatarwa inda wani batu da za mu taɓo a taƙaice, aka ɗauke shi a zurfi mafi girma.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Yayin da muke gudanar da nazarin littafin Ru’ya ta Yohanna, muna ƙarfafa amsa daga jama’a, amma za mu mayar da martani ne kawai ga bayanan da suke ba da gudummawa ga ci gaba da wannan nazari. Faɗin tattaunawarmu zai ƙunshi jerin gabatarwar da ake yi a yanzu, ƙa’idojin annabci da muke aiwatarwa, da kuma bayanan da ake samu a cikin Allunan Habakkuk.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 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 1:1–3.

> Wahayin Yesu Almasihu, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da dole ne su zo nan ba da daɗewa ba; sai ya aiko ya kuma bayyana shi ta wurin mala’ikansa ga bawansa Yohanna: Wanda ya ba da shaida ga maganar Allah, da kuma ga shaidar Yesu Almasihu, da duk abubuwan da ya gani. 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 kusa. Ru’ya ta Yohanna 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Kalmar Girkanci da aka fassara da “nunar” tana nufin “bayyana”. Ya aiko da saƙon ta wurin mala’ikansa, kuma ya nuna shi ta wurin mala’ikansa. “Mala’ikansa” shi ne Jibra’ilu.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Maganar mala’ikan nan, ‘Ni ne Jibra’ilu, wanda nake tsaye a gaban Allah,’ tana nuna cewa yana rike da matsayi na babban ɗaukaka a kotunan sama. Sa’ad da ya zo da saƙo ga Daniyel, ya ce, ‘Ba wani da yake tare da ni a cikin waɗannan al’amura, sai Mika’ilu [Kristi] Yarimanku.’ Daniyel 10:21. Game da Jibra’ilu, Mai-Ceto ya yi magana a cikin Wahayi, yana cewa, ‘Ya aiko ya kuma bayyana shi ta wurin mala’ikansa ga bawansa Yohanna.’ Wahayin Yahaya 1:1.” The Desire of Ages, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

An aiko mala’ikan Jibra’ilu da saƙon, kuma mala’ikan Jibra’ilu kuma yana wakiltar saƙon. Sa’ad da ’yan Adam suka kai ga wani matsayi a cikin tarihi inda “lokaci ya yi kusa” domin a yi shelar saƙon gargaɗi na ƙarshe, wannan saƙo na ƙarshe mala’ika ne ke wakilta. A cikin littafin Ru’ya ta Yohanna sau da yawa ana wakiltar “saƙonni” da mala’iku, kuma ba shakka kalmar Helenanci da aka fassara da “mala’ika” a cikin Ru’ya ta Yohanna na nufin ɗan aike.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Kowace bayyanawar gaskiyar Allah da ta zo cikin tarihi tabbatacciyar bayyanawa ce ta Yesu Almasihu, amma Wahayin Yesu Almasihu a cikin littafin Ru’ya ta Yohanna, sura ta ɗaya, shi ne gargaɗi na ƙarshe ga ’yan Adam, kuma yana faruwa ne a wani takamaiman lokaci da aka wakilta a matsayin “lokaci.” Akwai kuma wani sashe a cikin littafin Ru’ya ta Yohanna inda Yohanna ya ambata cewa “lokacin ya kusa.” Wannan ɗayan sashen yana ba da shaida ta biyu domin a gwada ikirarin farko da na yi game da ayoyi na ɗaya zuwa uku.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Sai ya ce mini, Waɗannan maganganu amintattu ne, gaskiya kuwa ne; kuma Ubangiji Allah na tsarkakan annabawa ya aiko mala’ikansa domin ya nuna wa bayinsa abubuwan da dole ba da daɗewa ba su faru. Ga shi, ina zuwa da sauri: mai albarka ne wanda yake kiyaye maganganun annabcin wannan littafi.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> Ni, Yohanna, na ga waɗannan abubuwa, na kuma ji su. Kuma sa’ad da na ji na kuma ga su, sai na fāɗi ƙasa domin in yi sujada a gaban ƙafafun mala’ikan da ya nuna mini waɗannan abubuwa.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Sai ya ce mini, Ka lura kada ka yi haka; gama ni bawa ne tare da kai, da ’yan’uwanka annabawa, da waɗanda suke kiyaye maganganun wannan littafi: ka yi wa Allah sujada.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> Sai ya ce mini, “Kada ka hatimce maganganun annabcin wannan littafi, gama lokaci ya kusa. Wanda yake azzalumi, bari ya ci gaba da yin zalunci har yanzu; kuma wanda yake ƙazami, bari ya ci gaba da kasancewa cikin ƙazanta har yanzu; kuma wanda yake adali, bari ya ci gaba da yin adalci har yanzu; kuma wanda yake mai tsarki, bari ya ci gaba da kasancewa mai tsarki har yanzu.” Ru’ya ta Yohanna 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

A ƙarshen littafin Ru’ya ta Yohanna mun sake samun wannan batu ɗaya kamar yadda yake a farkon Ru’ya ta Yohanna. An sāke yin nuni ga tsarin isar da saƙo da kuma saƙon lokacin da “Ubangiji Allah” ya “aika mala’ikansa domin ya nuna wa bayinsa abubuwan da dole ba da daɗewa ba su faru.” Kuma da zarar an nuna wa bayin saƙon da yake bayyana “abubuwan da dole ba da daɗewa ba su faru,” Kristi ya yi shelar cewa Yana zuwa da sauri. Wannan shi ne saƙon da yake gabatar da zuwan Kristi na biyu, sabili da haka shi ne saƙon gargaɗi na ƙarshe—wannan ne kuwa daidai wannan saƙon da aka wakilta da “Ru’ya ta Yesu Kristi” a aya ta ɗaya ta sura ta ɗaya. Albarkar da aka yi alkawarinta a ayoyi uku na farko na Ru’ya ta Yohanna an maimaita ta da furucin nan cewa, “mai-albarka ne wanda yake kiyaye maganganun annabcin wannan littafi.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

A cikin waɗannan ayoyi muna samun faɗaɗawar tsarin sadarwar da aka bayyana a sura ta ɗaya, domin muna gani cewa bayan Jibrilu ya isar da saƙon ga Yohanna, Yohanna ya cika da mamakin saƙon har ya nemi ya yi wa Jibrilu sujada; sai Jibrilu ya yi amfani da rashin fahimtar Yohanna don ya bayyana cewa mala’ikun sama, annabawan duniya, da dukan masu kiyaye maganganun saƙon, “abokan bauta” ne waɗanda ya dace su yi wa Allah Mahalicci sujada, ba halittar Allah ba.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Waɗannan ayoyi suna bayyana abubuwa da saƙo iri ɗaya da muke dubawa a sura ta farko. Suna maimaita amintattu kuma gaskatattun maganganu waɗanda suke nuna wa bayin Allah abin da dole ne a yi ba da daɗewa ba. An sake sa saƙon a cikin mahallin tsarin sadarwa tsakanin Allah da bayinsa. A sura ta ashirin da biyu muna samun ƙarin hujja cewa saƙon shi ne saƙon gargaɗi na ƙarshe, gama “lokacin” da yake “kusa” an nuna yana faruwa ne nan da nan kafin lokacin jinƙai ga ’yan Adam ya rufe; domin furucin cewa “mai zalunci, bari ya ci gaba da zama mai zalunci har yanzu: kuma mai ƙazanta, bari ya ci gaba da zama mai ƙazanta har yanzu: kuma mai adalci, bari ya ci gaba da zama mai adalci har yanzu: kuma mai tsarki, bari ya ci gaba da zama mai tsarki har yanzu,” yana nuna rufe lokacin jinƙai, yana kuma nuna farkon annobai bakwai na ƙarshe, waɗanda su kuma suke ƙarewa da Zuwan Almasihu na Biyu.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘A wancan lokaci Mika’ilu zai tashi tsaye, babban Yarima wanda yake tsayawa domin ’ya’yan mutanenka; kuma za a yi lokacin wahala, irinsa kuwa bai taɓa kasancewa ba tun lokacin da al’umma ta fara wanzuwa har zuwa wannan lokaci ɗin; kuma a wancan lokaci mutanenka za su tsira, kowane ɗaya da za a same shi a rubuce cikin littafin.’ Daniyel 12:1.”

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Sa’ad da saƙon mala’ika na uku ya rufe, jinƙai ba ya ƙara roƙo domin mazaunan duniya masu laifi. Mutanen Allah sun kammala aikinsu. Sun karɓi ‘ruwan sama na ƙarshe,’ ‘wartsakewar da take fitowa daga gaban Ubangiji,’ kuma an shirya su domin sa’ar gwaji da ke gabansu. Mala’iku suna kai da komo cikin sama. Wani mala’ika da ya dawo daga duniya ya bayyana cewa aikinsa ya cika; an jawo gwaji na ƙarshe a kan duniya, kuma dukan waɗanda suka tabbatar da kansu masu aminci ga umarnan allahntaka sun karɓi ‘hatimin Allah mai rai.’ Sa’an nan Yesu ya daina cetonsa a cikin Wuri Mai Tsarki na sama. Ya ɗaga hannuwansa, kuma da murya mai ƙarfi ya ce, ‘An gama;’ sai dukan rundunar mala’iku suka ajiye rawaninsu yayin da yake yin wannan muhimmin shela: ‘Mai rashin adalci, bari ya ci gaba da kasancewa cikin rashin adalci har yanzu: kuma mai ƙazanta, bari ya ci gaba da kasancewa cikin ƙazanta har yanzu: kuma mai adalci, bari ya ci gaba da kasancewa mai adalci har yanzu: kuma mai tsarki, bari ya ci gaba da kasancewa mai tsarki har yanzu.’ Ru’ya ta Yohanna 22:11. An riga an yanke kowane shari’a domin rai ko mutuwa.” The Great Controversy, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

A farkon littafin Ru’ya ta Yohanna kuma a ƙarshen littafin Ru’ya ta Yohanna, an gabatar da labari ɗaya ne. Haɗa waɗannan nassosin biyu yana ba mu damar fahimtar cewa “Wahayin Yesu Almasihu” shi ne saƙon gargaɗi na ƙarshe ga ’yan adam kafin zuwan Almasihu na Biyu. Ana wakiltar saƙon ta hanyar alama da mala’ika wanda yake iso daf da rufe ƙofar alheri. Saƙon yana raba ’yan adam zuwa rukuni biyu bisa ga ko suna karantawa, suna ji, kuma suna kiyaye saƙon da aka buɗe hatiminsa sa’ad da “lokaci ya yi kusa,”—wato, daf da rufe ƙofar alheri.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> “Yayinda muke kusantar ƙarshen tarihin wannan duniya, annabce-annabcen da suka shafi kwanaki na ƙarshe suna bukatar mu yi nazarinsu musamman. Littafi na ƙarshe na Sabon Alkawari cike yake da gaskiya wadda muke bukatar mu fahimta. Shaidan ya makantar da zukatan mutane da yawa, har suka yi farin cikin samun kowace irin hujja ta kin mai da Ru’ya ta Yohanna abin nazarinsu.

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘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.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> “Littafin Ru’ya ta Yohanna, dangane da littafin Daniyel, yana bukatar a yi nazari a kansa sosai. Bari kowane malami mai tsoron Allah ya yi la’akari da yadda zai fi fahimta sarai, kuma ya gabatar da Bisharar da Mai Cetonmu ya zo da kansa domin ya sanar da bawansa Yohanna,—‘Wahayin Yesu Almasihu, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da dole ne ba da daɗewa ba su faru.’ Kada wani ya karaya a cikin nazarinsa na Ru’ya saboda alamominta da suke kamar masu ɓoye ma’ana. ‘In kuwa wani a cikinku yana rasa hikima, sai ya roƙi Allah, wanda yake ba kowa da yalwa, ba kuwa ya tsawata ba.’ ‘Mai albarka ne wanda yake karantawa, da waɗanda suke jin kalmomin wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa; gama lokaci ya yi kusa.’ Dole ne mu shelanta wa duniya manyan kuma masu muhimmanci ƙwarai gaskiyoyin da suke ƙunshe cikin littafin Ru’ya. Dole ne waɗannan gaskiyoyi su shiga ainihin tsare-tsare da ƙa’idodin ikkilisiyar Allah. Ya kamata a yi nazari a kan wannan littafi da kusanci da ƙwazo fiye da da, tare da gabatar da gaskiyoyin da yake ƙunshe da su da himma mafi tsanani, gaskiyoyin da suka shafi duk waɗanda suke rayuwa a cikin waɗannan kwanaki na ƙarshe. Dukan waɗanda suke shirye-shiryen saduwa da Ubangijinsu ya kamata su mai da wannan littafi abin nazari mai tsanani da addu’a. Hakika shi ne dai abin da sunansa yake nufi,—wahayi ne na abubuwa mafi muhimmanci da za su faru a kwanaki na ƙarshe na tarihin wannan duniya. Yohanna, saboda amintaccen dogaronsa ga maganar Allah da kuma shaidar Almasihu, an kore shi zuwa tsibirin Patmos. Amma korarsa ba ta raba shi da Almasihu ba. Ubangiji ya ziyarci bawansa mai aminci a cikin korarsa, ya kuma ba shi umarni game da abin da zai zo a kan duniya.”

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> “Wannan umarni yana da matuƙar muhimmanci a gare mu; gama muna rayuwa ne a kwanaki na ƙarshe na tarihin wannan duniya. Ba da daɗewa ba za mu shiga cikin cikar abubuwan da Almasihu ya nuna wa Yahaya cewa za su faru. Yayin da manzannin Ubangiji suke gabatar da waɗannan gaskiya masu girma da tsanani, dole ne su gane cewa suna mu’amala da batutuwa masu dangantaka da madawwamiyar rayuwa, kuma ya kamata su nemi baftismar Ruhu Mai Tsarki, domin su yi magana, ba da kalmominsu kansu ba, sai dai da kalmomin da Allah ya ba su.”

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Dole ne a buɗe littafin Ru’ya ta Yohanna ga mutane. An koya wa mutane da yawa cewa littafi ne rufaffe, amma a rufe yake ne ga waɗanda kaɗai suke ƙin gaskiya da haske. Gaskiyoyin da yake ɗauke da su dole ne a yi shelar su, domin mutane su sami dama su shirya domin abubuwan da suke gab da faruwa nan ba da daɗewa ba. Dole ne a gabatar da Saƙon Mala’ika na Uku a matsayin bege kaɗai na ceton duniya mai hallaka.”

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Hatsarorin kwanakin ƙarshe sun zo a kanmu, kuma a cikin aikinmu dole ne mu gargaɗi mutane game da haɗarin da suke ciki. Kada a bar manyan al’amura masu tsanani da annabci ya bayyana cewa ba da daɗewa ba za su faru su kasance ba a taɓa su ba. Mu manzannin Allah ne, kuma ba mu da lokacin ɓatawa. Waɗanda za su zama abokan aiki tare da Ubangijinmu Yesu Almasihu za su nuna zurfin sha’awa ga gaskiyoyin da ake samu a cikin wannan littafi. Da alkalami da murya za su yi ƙoƙari su bayyana sarai abubuwa masu banmamaki da Almasihu ya zo daga sama domin ya bayyana.” Signs of the Times, July 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Fiye da shekaru ɗari da suka wuce, a shekarar 1906, an sanar da mu cewa nan ba da daɗewa ba “za mu shiga cikin cikar abubuwan da Kristi ya nuna wa Yahaya za su faru.” Saƙon har yanzu a kulle yake a shekarar 1906. Yana da muhimmanci a fahimta cewa saƙon Wahayin Yesu Almasihu ana buɗe shi ga mutanen Allah ne gab da faruwar abubuwan. An gaya mana cewa littafin Ru’ya ta Yohanna “shi ne ainihin abin da sunansa yake nufi,—wahayin abubuwa mafi muhimmanci waɗanda za su faru a kwanaki na ƙarshe na tarihin wannan duniya.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Ana buɗe su ne domin mutanen Allah su ba da gargadin, domin waɗanda suke jin gargadin su iya “samun damar su shirya domin abubuwan da za su faru ba da daɗewa ba.” Ya dace a lura (gama Yohanna yana wakiltar mutanen Allah a cikin tarihin lokacin da za a yi shelar saƙon), cewa Yohanna ya bayyana batutuwa biyu waɗanda ake tsananta masa a kansu. Saboda “aminciyar dogararsa ga maganar Allah, da shaidar Almasihu,” ne “aka kore shi zuwa Tsibirin Patmos.” An kore shi ne domin ya karɓi Littafi Mai Tsarki da Ruhun Annabci duka biyun, wanda shi ne “shaidar Yesu.”

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Sai na fāɗi a ƙafafunsa domin in yi masa sujada. Sai ya ce mini, Ka kiyaye kada ka yi haka: ni bawan tarayya ne tare da kai, tare da ’yan’uwanka waɗanda suke da shaidar Yesu: ka yi wa Allah sujada: gama shaidar Yesu ita ce ruhun annabci. Ru’ya ta Yohanna 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Yahaya yana wakiltar wasu mutane a ƙarshen duniya waɗanda suke fahimtar saƙon Wahayin Yesu Almasihu, kuma ana tsananta musu domin sukan riƙe duka Littafi Mai Tsarki da Ruhun Annabci.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

A cikin ayoyi uku na farko na sura ta ɗaya an nanata tsarin sadarwa tsakanin Allah Uba da bayinsa. Sura ta ashirin da biyu kuma ta ƙara bayani a cikin labarin wannan tsarin sadarwa. Waɗannan nassosi biyu suna wakiltar farkon da ƙarshen littafin Wahayin Yahaya, kuma tare suna fayyace rawar da Yahaya yake takawa a cikin kwatancin annabci. Ba kawai shi ne wanda ya rubuta kalmomin Wahayin ba, amma kuma yana wakiltar waɗanda suke a ƙarshen duniya waɗanda suke isar da saƙon gargaɗi na ƙarshe.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Ubangiji ya bayar da kalma: babba ƙwarai ce ƙungiyar waɗanda suka shelanta ta. Zabura 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Yahaya ya “gani” kuma ya “ji” “abubuwan” da suka ƙunshi saƙon, kuma aka umarce shi ya rubuta ya kuma aika da saƙon zuwa ga ikkilisiyoyi.

> Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

> Yana cewa, Ni ne Alfa da Omega, na farko da na ƙarshe; kuma, Abin da ka gani, ka rubuta cikin littafi, ka aika shi zuwa ga ikkilisiyoyi bakwai waɗanda suke a Asiya; zuwa Afisa, da zuwa Simirna, da zuwa Pergamum, da zuwa Tiyatira, da zuwa Sardis, da zuwa Filadelfiya, da zuwa Laodikiya. Ru’ya ta Yohanna 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Abin da ya “ji” kuma ya “gani” an umarce shi ya rubuta ya kuma aika wa ikilisiyoyi bakwai na Ƙaramar Asiya, amma sa’ad da aka zo kan ikilisiyoyi ɗaya bayan ɗaya, Yesu ne ya yi wa Yohanna furucin saƙonnin kai tsaye, domin kowanne saƙo zuwa ga kowacce daga cikin ikilisiyoyi bakwai yana farawa da furucin nan, “Ka rubuta zuwa ga mala’ikan ikilisiyar da ke cikin ….” Yesu ne ya yi wa Yohanna furucin saƙonnin musamman zuwa ga ikilisiyoyin.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Yesu ya yi wa Yohanna furuci, kuma Yesu ya kuma gaya wa Yohanna ya rubuta abin da ya gani da abin da ya ji; kuma a wani lokaci Yesu ya gaya wa Yohanna kada ya rubuta abin da ya ji.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Kuma ya yi kira da babbar murya, kamar yadda zaki yake ruri: kuma da ya yi kiran, tsawowi bakwai suka furta muryoyinsu. Kuma sa’ad da tsawowi bakwai suka furta muryoyinsu, na kusan rubutawa: sai na ji wata murya daga sama tana ce mini, Ka hatimce abubuwan da tsawowi bakwai suka furta, kada kuma ka rubuta su. Ru’ya ta Yohanna 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

An gaya wa Yohanna ya hatimce abin da tsawoyi bakwai suka furta, kuma da yin haka yana hatimce saƙon tsawoyi bakwai ɗin, kamar yadda aka umarci Daniyel ya hatimce littafinsa har zuwa lokacin ƙarshe.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe: mutane da yawa za su yi ta kai da kawowa, ilimi kuma zai ƙaru.... Sai ya ce, Ka tafi hanyarka, Daniyel: gama an rufe kalmomin an kuma hatimce su har zuwa lokacin ƙarshe. Daniyel 12:4, 9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Bayan waɗannan tsawoyi bakwai sun furta muryoyinsu, umurni ya zo wa Yohanna kamar yadda ya zo wa Daniyel game da ƙaramin littafin nan: ‘Ka rufe waɗannan abubuwan da tsawoyi bakwai suka furta.’” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Abin da muke tantancewa shi ne, a duka ƙarshen littafin Ru’ya ta Yohanna da farkonsa, an bayyana wani saƙo. Haka kuma an bayyana tsarin isar da wannan saƙon. An kuma yi magana dalla-dalla game da rawar da Yohanna yake takawa wajen isar da saƙon. Wani lokaci yakan rubuta abin da ya gani da abin da ya ji kawai. A wasu lokuta kuma ana yi masa furuci ne kai tsaye, kuma a wani lokaci an gaya masa kada ya rubuta abin da ya ji. Saƙon Ru’ya ta Yesu Almasihu ana ba da shi ne daga wurin Uba, zuwa ga Yesu, zuwa ga Jibra’ilu, sa’an nan zuwa ga annabi Yohanna wanda aka ba alhakin rubuta saƙon da aika shi zuwa ga ikkilisiyoyi.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Ka rubuta abubuwan da ka gani, da abubuwan da suke yanzu, da abubuwan da za su kasance daga baya. Ru’ya ta Yohanna 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Mai yiwuwa ne a karanta ayar ba tare da gane ƙa’idar annabci da aka nuna a cikin umarnin da aka ba Yohanna ya rubuta ba. Rubuta “abubuwa” da aka gani kuma aka ji yana nufin a rubuta tarihin da yake gudana a lokacin, gama a zamanin Yohanna waɗannan “abubuwa” sun kasance. Rubuta tarihin da yake gudana a lokacin, kuma ta haka a lokaci guda ana rubuta abubuwan da za su kasance a nan gaba, ita ce babbar ƙa’idar annabci a cikin littafin Ru’ya ta Yohanna. An yi amfani da Yohanna ne domin a jaddada kuma a bayyana a sarari wannan ƙa’ida da muhimmancinta, domin a zahiri an gaya masa ya rubuta “abubuwan da suke, kuma” ta yin haka za ka kasance kana rubuta “abubuwan da za su kasance daga baya,” domin tarihi yana maimaituwa. Wannan dabarar annabci ita ce sa hannun Yesu, domin sa hannu suna ne, sunansa kuma a sura ta ɗaya ta Ru’ya ta Yohanna shi ne Alfa da Omega. Yana bayyana ƙarshen ta wurin mafari.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Yanzu ne kawai muka fara nazarin “Wahayin Yesu Almasihu”, kuma a yanzu muna la’akari da ayoyi uku na farko na sura ta ɗaya. Saƙon gargaɗi na ƙarshe mai take “Wahayin Yesu Almasihu” ana isar da shi daga wurin Uba na sama zuwa ga Yesu, zuwa ga Jibra’ilu, zuwa ga Yohanna, wanda ya rubuta shi cikin littafi domin a aika shi zuwa ga ikkilisiyoyi. Domin an ba saƙon suna kai tsaye a matsayin “Wahayin Yesu Almasihu”, yana da muhimmanci a lura cewa, cikin dukan abubuwan da aka rubuta wa mutane ta wurin Maganar hurarre wadda take bayyana Almasihu, akwai wata siffa guda ta ko wanene Yesu da abin da yake, wadda aka kwatanta cikin aikin Yohanna na rubuta saƙon. Yayin da yake rubuta abubuwan da suke a lokacin, yana kuma rubuta abubuwan da har yanzu za su kasance.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Ana wakiltar gaskiyar maimaituwar tarihi sa’ad da Yohanna ya rubuta gargadi domin zamaninsa da ƙarninsa, wanda kuma gargadi ne domin wani lokaci mai zuwa. Sa’ad da Yohanna ya rubuta wa ikilisiyoyi bakwai a farkon ikilisiyar Kirista, yana kuma rubuta gargadi ne domin ikilisiyar Kirista a ƙarshen duniya. Ana wakiltar wannan sifa ta halin Kristi sa’ad da ake kiran Kristi Alfa da Omega, ko farkon da ƙarshe, ko na fari da na ƙarshe. A hakikanin gaskiya, Littafi Mai Tsarki yana nuna wannan sifa ta halin Kristi a matsayin abin da yake tabbatar da cewa shi ne Allah kaɗai.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

A cikin sura ta farko ta Wahayi, mun ga Yesu yana bayyana Kansa a matsayin Alfa da Omega.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

> Ina cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata murya mai girma, kamar ta ƙaho, tana cewa, Ni ne Alfa da Omega, na farko kuma na ƙarshe; kuma, Abin da kake gani, ka rubuta a cikin littafi, ka aika shi zuwa ga ikkilisiyoyi bakwai waɗanda suke a Asiya; zuwa ga Afisa, da Smyrna, da Pergamos, da Tiyatira, da Sardis, da Filadelfiya, da Laodikiya.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> Sai na juya domin in ga muryar da take magana da ni. Da na juya kuwa, sai na ga fitilu bakwai na zinariya; kuma a tsakiyar fitilun nan bakwai akwai wani mai kama da Ɗan Mutum, sanye da riga mai kaiwa har ƙafa, kuma ɗaure a ƙirji da ɗamarar zinariya. Kansa da gashinsa farare ne kamar ulu, farare kamar ƙanƙara; idanunsa kuma kamar harshen wuta ne; ƙafafunsa kuwa kamar tagulla mai kyau, kamar an ƙone su a cikin makera; muryarsa kuma kamar ƙarar ruwaye masu yawa ce. Kuma yana riƙe da taurari bakwai a hannunsa na dama; daga bakinsa kuma takobi mai kaifi mai kauna biyu ya fito; fuskarsa kuwa kamar rana ce idan tana haskakawa cikin ƙarfinta.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Kuma da na gan shi, sai na fāɗi a ƙafafunsa kamar matacce. Sai ya ɗora hannunsa na dama a kaina, yana cewa mini, Kada ka ji tsoro; ni ne na farko kuma na ƙarshe. Ru’ya ta Yohanna 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Akwai gaskiya mai yawa a cikin waɗannan ayoyi, amma a nan zan nuna ne kawai cewa sa’ad da Yahaya ya ji muryar Almasihu mai kama da ƙaho, ya kuma juya domin ya ga Wane ne yake magana da shi, sai ya ga Yesu Almasihu a matsayin Babban Firist na sama a cikin Wuri Mai Tsarki na Haikalin sama. Sai Yesu ya bayyana kansa a matsayin Alfa da Omega, kuma a matsayin na farko da na ƙarshe. A cikin saƙon da isar da shi a cikin ayoyi uku na farko mun sami wani jerin gaskiya da ya yi daidai da jerin gaskiyar da ke ƙarshen Ru’ya ta Yohanna. A matsayin Alfa da Omega, Yesu yana nuna ƙarshen tare da farko, na ƙarshe tare da na farko. A ƙarshen littafin Ru’ya ta Yohanna kamar yadda yake a farkonsa, ya sāke bayyana kansa a matsayin Alfa da Omega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Sai ya ce mini, Waɗannan maganganu amintattu ne, gaskiya ne kuma: Ubangiji Allah na annabawa masu tsarki ya aiko mala’ikansa domin ya nuna wa bayinsa abubuwan da ba da daɗewa ba dole su faru. Ga shi, ina zuwa da sauri: mai albarka ne wanda yake kiyaye maganganun annabcin wannan littafi.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Ni, Yahaya, na ga waɗannan abubuwa, na kuma ji su. Kuma da na ji na kuma ga su, sai na fāɗi ƙasa domin in yi sujada a gaban ƙafafun mala’ikan nan wanda ya nuna mini waɗannan abubuwa. Sai ya ce mini, Ka lura, kada ka yi haka; gama ni abokin bauta ne tare da kai, da ’yan’uwanka annabawa, da waɗanda suke kiyaye maganganun wannan littafi: ka yi sujada ga Allah.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> Sai ya ce mini, Kada ka hatimce maganganun annabcin wannan littafi; gama lokaci ya yi kusa.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

> Wanda yake azzalumi, bari ya ci gaba da zama azzalumi har yanzu; kuma wanda yake ƙazami, bari ya ci gaba da zama ƙazami har yanzu; kuma wanda yake mai adalci, bari ya ci gaba da zama mai adalci har yanzu; kuma wanda yake mai tsarki, bari ya ci gaba da zama mai tsarki har yanzu.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> Ga shi kuma, ina zuwa da sauri; kuma ladana yana tare da ni, domin in bai wa kowane mutum gwargwadon aikinsa. Ni ne Alfa da Omega, farkon da ƙarshe, na farko da na ƙarshe. Ru’ya ta Yohanna 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Littafin Ru’ya ta Yohanna ya bayyana da kyau cewa, sa’ad da Yohanna ya rubuta saƙon, za a kafa saƙon ne a bisa ƙa’idar cewa farkon yana misalta ƙarshe. Wannan saƙo shi ne gaskiya ta farko da aka buɗe a cikin littafin Ru’ya ta Yohanna, kuma wannan gaskiyar ce ɗaya tak wadda ita ce ta ƙarshe da za a faɗa a cikin littafin. Kuma a cikin shaida a farkon littafin Ru’ya ta Yohanna da kuma a ƙarshe, Yesu yana bayyana Kansa a matsayin Alfa da Omega, farkon da ƙarshe, da kuma na fari da na ƙarshe.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Aya uku na farko na littafin Ru’ya ta Yohanna suna bayyana saƙon gargaɗi na ƙarshe ga ’yan Adam. Wannan shi ne gargaɗin da yake gaba da annoba bakwai na ƙarshe da kuma Zuwan Almasihu na Biyu. Saƙon Ru’uyar Yesu Almasihu an “aiko” da shi kuma an “bayyana shi ta alamu” “ta wurin mala’ikansa.”

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Sa’an nan an bayyana wannan saƙon gargaɗi ɗin a wancan nassi na ƙarshe na Ru’ya ta Yohanna, kuma an kuma wakilta shi a matsayin mala’ika na uku na Ru’ya ta Yohanna sura ta goma sha huɗu.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Sai mala’ika na uku ya bi su, yana cewa da babbar murya, In wani ya yi wa dabbar nan da siffarta sujada, ya kuma karɓi alamar ta a goshinsa, ko a hannunsa, shi ma zai sha daga ruwan inabin fushin Allah, wanda aka zuba ba tare da gaurayawa ba cikin ƙoƙon hasalarsa; kuma za a azabtar da shi da wuta da kibiritu a gaban mala’iku masu tsarki, da kuma a gaban Ɗan Ragon: Kuma hayaƙin azabarsu yana hawa har abada abadin: kuma ba su da hutawa dare ko rana, su da suke yi wa dabbar nan da siffarta sujada, da duk wanda ya karɓi alamar sunanta. Ru’ya ta Yohanna 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Saƙon gargaɗi na ƙarshe shi ne saƙon da aka wakilta a matsayin mala’ika na uku. Shi ne gargaɗi na ƙarshe domin kai tsaye yana bayyana gwaji na ƙarshe ga ’yan Adam. Akwai wani mala’ika kuma da yake biye, ya kuma haɗu da mala’ika na uku, kuma wannan mala’ikan ma shi ne saƙon gargaɗi na ƙarshe.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Bayan waɗannan abubuwa kuma na ga wani mala’ika yana saukowa daga sama, yana da babban iko; kuma duniya ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da murya mai ƙarfi, yana cewa, Babila babba ta faɗi, ta faɗi, kuma ta zama mazaunin aljanu, da mafakar kowane irin ƙazamin ruhu, da kejin kowane irin tsuntsu marar tsarki kuma abin ƙyama. Gama dukan al’ummai sun sha ruwan inabin fushin fasikancinta, sarakunan duniya kuma sun yi fasikanci da ita, ’yan kasuwar duniya kuma sun wadata ƙwarai ta wurin yalwar kayan jin daɗinta.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Sai na ji wata murya daga sama, tana cewa, Ku fito daga cikinta, jama’ata, domin kada ku yi tarayya a cikin zunubanta, kuma kada ku karɓi daga annobanta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da muguntar ayyukanta. Ru’ya ta Yohanna 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Saƙon da yake Wahayin Yesu Almasihu an wakilta shi a sura ta ɗaya, sura ta goma sha huɗu, sura ta goma sha takwas, da kuma sura ta ashirin da biyu. An nuna wannan saƙo ta wurin wani mala’ika wanda aka gane shi a farkon magana da kuma a magana ta ƙarshe cikin Wahayi a matsayin mala’ikan Jibra’ilu, sa’an nan kuma a surori na goma sha huɗu da goma sha takwas an wakilci saƙon a alamance ta wurin wani mala’ika mai tashi cikin sama ko mai saukowa daga sama.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Mala’ikan da ya sauko daga sama a babi na goma sha takwas an riga an kwatanta shi tun da farko a babi na goma, sa’ad da wani mala’ika ya sauko ya ɗora ƙafa ɗaya a kan ƙasa, ɗaya kuma a kan teku. Wannan mala’ikan yana da wani littafi wanda aka umarci Yohanna ya ci, wanda ya sa bakinsa ya yi zaƙi, cikinsa kuma ya yi ɗaci. Littafin da Yohanna ya ci saƙo ne, kuma saƙon da ƙaramin littafin yake wakilta yana kwatanta saƙon mala’ikan Wahayin Yahaya babi na goma sha takwas, don haka shi ma wakilci ne na saƙon gargaɗi na ƙarshe.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

An gaya mana cewa an aiko da saƙon Allah kuma mala’ika ne ya bayyana shi ta alama; kuma sa’ad da muka yi nazari a hankali domin mu gano yadda aka kwatanta saƙon gargaɗi na ƙarshe a cikin littafin Ru’ya ta Yohanna, sai mu ga cewa sau bakwai mala’ika yana bayyana saƙon gargaɗi na ƙarshe ta alama. A farkon misali da kuma a na ƙarshe, mala’ikan shi ne Jibrilu. Sa’an nan a Ru’ya ta Yohanna 10 muna da wani mala’ika yana saukowa da ƙaramin littafi a hannunsa. A Ru’ya ta Yohanna 14 kuma muna da ƙarin mala’iku uku, dukkansu suna wakiltar saƙon gargaɗi na ƙarshe. Sa’an nan a Ru’ya ta Yohanna 18 muna da wani mala’ika kuma, yana wakiltar wannan saƙon gargaɗi na ƙarshe ɗaya tak. Saƙonni bakwai na gargaɗi na ƙarshe mala’iku ne suka wakilta. Na farko da na ƙarshe su ne mala’ika Jibrilu, kuma mala’iku biyar da suke tsakani, tsakanin na farko da na ƙarshe, mala’iku ne na alama.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Hakika, kowace ɗaya daga cikin ikkilisiyoyi bakwai tana da mala’ikanta kuma, amma su suna ɗauke da saƙo zuwa ga ikkilisiyoyin ne, alhali kuwa saƙon gargaɗi na ƙarshe da muke tattaunawa a kai saƙo ne wanda ya haɗa da dukan duniya a matsayin masu saurar sa.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Kowane ɗaya daga cikin layukan annabci guda bakwai da suke wakiltar saƙon gargaɗi na ƙarshe ya kamata a tantance shi da kyau kuma a daidaita su da juna, amma a wannan mataki ina so ne kawai in fayyace wata ƙa’ida ta asali ta Alfa da Omega. Farkon lokacin da aka ambaci wani batu a cikin Kalmar Allah shi ne mafi muhimmancin nuni. Farkon lokacin da aka ambaci “iri” a cikin Littafi Mai Tsarki yana cikin Farawa 1:11 inda aka gaya mana cewa irin zai haifar “gwargwadon jinsinsa.” Farkon ambaton irin yana jaddada cewa yana ɗauke da tsarin halitta da ya wajaba domin ya sake haifar da kansa. Yesu ya bayyana Kalmar Allah a matsayin iri.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> A wannan rana Yesu ya fita daga gidan, ya zauna a bakin teku. Sai taron jama'a masu yawa suka taru a gare shi, har ya shiga cikin jirgin ruwa ya zauna; dukan taron kuwa suka tsaya a bakin rairayin. Sai ya yi musu magana da abubuwa masu yawa cikin misalai, yana cewa,

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Ga shi, wani mai shuka ya fita domin ya yi shuka; kuma da ya yi shukar, waɗansu iri suka fāɗi a gefen hanya, sai tsuntsaye suka zo suka cinye su: Waɗansu kuma suka fāɗi a kan wurare masu duwatsu, inda ba su da ƙasa mai yawa: nan da nan kuwa suka tsiro, domin ba su da zurfin ƙasa: Amma da rana ta fito, sai suka ƙone; kuma domin ba su da saiwa, sai suka bushe. Waɗansu kuma suka fāɗi cikin ƙayayuwa; sai ƙayayuwar suka yi girma, suka shaƙe su: Amma waɗansu suka fāɗi a ƙasa mai kyau, suka ba da amfani, waɗansu sau ɗari, waɗansu sittin, waɗansu talatin. Duk mai kunnuwa don ji, ya ji.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Sai almajiran suka zo, suka ce masa, Me ya sa kake yi musu magana da misalai?

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> Sai ya amsa ya ce musu, Domin an ba ku ku san asirai na mulkin sama, amma su kuwa ba a ba su ba. Gama duk wanda yake da shi, za a ba shi, kuma zai ƙara yawan arziki; amma duk wanda ba shi da shi, ko abin da yake da shi ma za a ƙwace masa. Saboda haka nake yi musu magana da misalai: domin ko da yake suna gani, ba sa gani; kuma ko da yake suna ji, ba sa ji, haka kuma ba sa fahimta. Kuma a cikinsu ne annabcin Ishaya yake cika, wanda ya ce, Da ji za ku ji, amma ba za ku fahimta ba; kuma da gani za ku gani, amma ba za ku gane ba: Gama zuciyar mutanen nan ta yi kauri, kunnuwansu kuma sun yi nauyin ji, idanunsu kuma sun rufe; don kada su ga da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su tuba, ni kuma in warkar da su.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Amma masu albarka ne idanunku, gama suna gani; da kunnuwanku, gama suna ji. Gama hakika ina gaya muku, annabawa da yawa da masu adalci sun yi marmarin ganin waɗannan abubuwan da kuke gani, amma ba su gan su ba; da kuma jin waɗannan abubuwan da kuke ji, amma ba su ji su ba.

> Hear ye therefore the parable of the sower.

> Saboda haka ku saurari misalin mai shuka.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Sa’ad da wani ya ji maganar mulkin sama, amma bai fahimce ta ba, sai mugun nan ya zo ya fisge abin da aka shuka a zuciyarsa. Wannan ne wanda ya karɓi iri a gefen hanya.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Amma wanda ya karɓi iri a wurare masu duwatsu, shi ne wanda yake jin kalmar, nan da nan kuma ya karɓe ta da murna; Duk da haka ba shi da saiwa a cikinsa, sai dai yakan dawwama na ɗan lokaci: gama sa’ad da tsanani ko tsanantawa suka taso saboda kalmar, nan da nan yakan yi tuntuɓe.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Shi kuma wanda aka shuka iri a cikin ƙayayyu, shi ne wanda yake jin maganar; amma damuwar wannan duniya da yaudarar dukiya sukan shaƙe maganar, har ya zama marar amfani.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Amma wanda aka shuka iri a cikin ƙasa mai kyau, shi ne wanda yake jin maganar, ya kuma fahimce ta; wanda kuma yake ba da ’ya’ya, yana haifarwa, wani sau ɗari, wani sittin, wani talatin. Matiyu 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Iri, wadda ita ce Maganar Allah, tana da dukan halittar kwayoyin rayuwa da ake bukata domin ta samar da cikakkiyar tsiro. Ambaton wani batu a karo na farko a cikin Maganar Allah yana kunshe da dukan abubuwan da suka shafi wannan batu. Ana gane wannan gaskiya da suna “dokar ambato na farko.” Yayin da ake ƙara bincikar wannan doka sosai, haka nan take ƙara tabbata.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Kafin mu ci gaba da bayaninmu game da Alfa da Omega da ma’anar Maganar Allah a matsayin iri, ya dace mu yi la’akari, daga nassi da muka ambata yanzu a cikin Matiyu, da wasu muhimman batutuwa masu dangantaka da nazarinmu na littafin Ru’ya ta Yohanna. Dukan annabawa suna magana ne game da ƙarshen duniya.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Kowannen tsoffin annabawan nan ya yi magana ƙasa da yadda ya yi domin zamaninsu fiye da yadda ya yi domin namu, har annabcin da suka yi yana da iko a gare mu. ‘Yanzu dukan waɗannan abubuwa sun faru a gare su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, mu waɗanda ƙarshen duniya ya riske mu.’ 1 Korintiyawa 10:11. ‘Ba domin kansu ba, amma dominmu ne suka yi hidimar waɗannan abubuwa, waɗanda yanzu aka ba ku labarinsu ta bakin waɗanda suka yi muku wa’azin bishara da Ruhu Mai Tsarki wanda aka aiko daga sama; abubuwan da mala’iku suke marmarin zurfafawa su duba.’ 1 Bitrus 1:12....

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Littafi Mai Tsarki ya tattara kuma ya damƙe taskokinsa wuri guda domin wannan tsara ta ƙarshe. Dukan manyan al’amura da muhimman ayyuka masu tsanani na tarihin Tsohon Alkawari sun kasance suna maimaita kansu, kuma suna maimaita kansu, a cikin ikkilisiya a waɗannan kwanaki na ƙarshe.” Selected Messages, book 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Wannan nassi ya gabatar da shaidu uku, (Bulus, Bitrus da Ellen White) suna ba da shaida ga gaskiyar cewa dukan annabawa suna magana ne game da ƙarshen duniya, wato daidai lokacin da asirin da ke cikin littafin Ru’ya ta Yohanna ake warware hatiminsa. Saboda haka, a cikin Matiyu sura ta goma sha uku, sa’ad da Yesu ya ce, “masu albarka ne idanunku, gama suna gani: da kunnuwanku, gama suna ji. Gama hakika ina gaya muku, annabawa da mutane masu adalci da yawa sun yi marmarin ganin waɗannan abubuwan da kuke gani, amma ba su gan su ba; da kuma jin waɗannan abubuwan da kuke ji, amma ba su ji su ba,” yana bayyana irin wannan albarkar ce da aka lura da ita a ayoyi uku na farko na Ru’ya ta Yohanna sura ta ɗaya.

> 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.

> Albarka tā tabbata ga mai karantawa, da waɗanda suke jin maganar wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. Ru’ya ta Yohanna 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Yesu ya gabatar da misalin Mai Shuka, sa’an nan almajirai suka jagoranci kansu wajen tattaunawa da shi game da misalin. Amma kafin a kai su ga wannan hulɗa da Yesu, ya faɗa musu—kuma mafi muhimmanci a gare mu—cewa, “Duk mai kunnuwan ji, bari ya ji.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Yesu ya ba da misalin, sannan ya kammala shi da gargadi ga waɗanda za su—ji. Sa’an nan aka kai almajiran cikin tattaunawar inda Yesu ya yi magana a kan aƙalla muhimman tunani uku. Ya bayyana bambanci tsakanin rukuni biyu na masu ji, kuma a yin haka ya koma ga wani sashe daga littafin Ishaya domin ya kawo shaida ta biyu game da rukuni biyu na masu ji (gama ku tuna, duk wannan an kafa shi ne cikin mahallin waɗanda za su ji). Tunanin na uku da ya gabatar, bayan rukuni biyu na masu ji da kuma littafin Ishaya a matsayin shaida ta biyu, shi ne gaskiyar cewa Maganar Allah iri ce. Saboda haka, gaskiyar cewa Maganar Allah iri ce wani ɓangare ne na abin da waɗanda ke jin Wahayin Yesu Almasihu a Wahayi sura ta ɗaya za su ji. Akwai masu ji biyu a cikin ayoyi uku na farko, kamar yadda kuma akwai rukuni biyu na masu ji a cikin Matiyu goma sha uku. Matiyu goma sha uku kawai ya ƙara ba da wata fahimta game da hanyoyi dabam-dabam da waɗanda suka ƙi ji suke zaɓen kada su ji. Kuma shaidar Ishaya ta ƙara wa saƙon da ya kamata mu ji haske fiye da haka.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> A shekarar da sarki Uzziah ya mutu, ni ma na ga Ubangiji yana zaune a kan kursiyi, mai tsayi da ɗaukaka, kuma bakin rigarsa ya cika haikalin. A samansa kuwa seraphim suke tsaye: kowannensu yana da fikafikai shida; da biyu yana rufe fuskarsa, da biyu yana rufe ƙafafunsa, da biyu kuma yana tashi. Sai ɗaya ya yi kira ga wani, ya ce, Mai tsarki, mai tsarki, mai tsarki, shi ne Ubangijin runduna: dukan duniya cike take da ɗaukakarsa. Kuma ginshiƙan ƙofofin suka girgiza saboda muryar mai kiran nan, gidan kuwa ya cika da hayaƙi.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Sa’an nan na ce, Kaitona! gama na hallaka; domin ni mutum ne mai leɓɓa marasa tsarki, kuma ina zama a tsakiyar mutane masu leɓɓa marasa tsarki: gama idanuna sun ga Sarkin, Ubangijin rundunoni.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Sai ɗaya daga cikin serafim ya tashi zuwa wurina, yana riƙe da gawayi mai rai a hannunsa, wanda ya ɗauko da pincers daga bisa bagaden. Sai ya shafa shi a bakina, ya ce, Duba, wannan ya taɓa leɓunanka; an kawar da muguntarka, an kuma tsarkake zunubinka.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Sa’an nan kuma na ji muryar Ubangiji tana cewa, Wa zan aika, kuma wa zai tafi dominmu? Sai na ce, Ga ni nan; ka aike ni.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Sai ya ce, Je, ka faɗa wa wannan jama'a, Ku ji ƙwarai, amma kada ku fahimta; ku gani ƙwarai, amma kada ku gane. Ka sa zuciyar wannan jama'a ta yi kauri, ka nauyaya kunnuwansu, ka rufe idanunsu; don kada su gani da idanunsu, su ji da kunnuwansu, su fahimta da zukatansu, su tuba, a warkar da su.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Sa’an nan na ce, Ya Ubangiji, har yaushe? Sai ya amsa, Har sai an lalatar da birane ba mazauni, da gidaje ba mutum, ƙasar kuma ta zama kufai ƙwarai da gaske, Ubangiji kuma ya kawar da mutane zuwa nesa, a kuma sami babban yashewa a tsakiyar ƙasar. Amma duk da haka, a cikinta za a sami kashi goma, kuma za ta komo, a kuma cinye ta: kamar itacen teil, da kuma kamar itacen oak, waɗanda ƙarfinsu yake cikinsu, sa’ad da suka zubar da ganyayensu: haka zuriya mai tsarki za ta zama ƙarfinta. Ishaya 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Hakika, wannan ɓangare daga Ishaya abin banmamaki ne ƙwarai da gaske a zurfin batutuwan annabci da yake magana a kansu. Da yawa daga cikin waɗannan batutuwa an tattauna su sau da yawa a cikin Teburorin Habakkuk, saboda haka za mu taƙaita kawai muhimman abubuwan da ke cikin wannan ɓangare waɗanda suke goyon bayan nazarinmu game da ambaton da Yesu ya yi cewa maganarsa iri ce.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

An tabbatar da cewa Ishaya, a cikin wannan nassi, yana wakiltar annabi, sabili da haka mutanen Allah a ƙarshen zamani. Mafi muhimmanci ga batunmu kuwa, Ishaya yana wakiltar wasu mutane da suke rayuwa cikin zunubi, alhali kuwa suna aiki a cikin ikkilisiyar Allah. Har sai da Ishaya ya sami wahayin ɗaukakar Allah, bai gane zunubinsa ba. Shi Ba-Lawodikiya ne, makaho ne.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> “Ishaya ya yi Allah-wadai da zunubin waɗansu; amma yanzu yana ganin kansa a bayyane ga wannan hukuncin da ya furta a kansu. Ya kasance ya gamsu da wata ibada mai sanyi, marar rai, a cikin bautarsa ga Allah. Bai san wannan ba sai da aka ba shi wahayi game da Ubangiji. Yanzu hikimarsa da baiwarsa sun bayyana ƙanana ƙwarai sa’ad da ya dubi tsarkin da ɗaukakar wuri mai tsarki. Kai, ya kasance marar cancanta! Kai, bai dace da hidima mai tsarki ba! Irin yadda ya ga kansa za a iya bayyana shi da kalmomin manzo Bulus, ‘Kaitona, ni mutum mai baƙin ciki ne! wa zai cece ni daga jikin wannan mutuwa?’”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> “Amma an aika wa Ishaya da taimako cikin ƙuncinsa. ‘Sai ɗaya daga cikin serafim ya tashi zuwa gare ni, yana riƙe da garwashi mai rai a hannunsa, wanda ya ɗauka da farfajiya daga bagaden: Sai ya ɗora shi a bakina, ya ce, Duba, wannan ya taɓa leɓunanka; an ɗauke muguntarka, an kuma tsarkake zunubinka.’ Ishaya 6:6, 7.”

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> “Wahayin da aka ba Ishaya yana wakiltar yanayin mutanen Allah a kwanaki na ƙarshe. An ba su gata su ga ta wurin bangaskiya aikin da ke gudana a cikin Wuri Mai Tsarki na sama. ‘Sai aka buɗe Haikalin Allah a cikin sama, aka kuma ga akwatin alkawarinsa a cikin haikalinsa.’ Yayin da suke duba ta wurin bangaskiya cikin Wuri Mafi Tsarki, kuma suka ga aikin Almasihu a cikin Wuri Mai Tsarki na sama, sai su gane cewa su jama’a ne masu leɓɓa marasa tsarki,—jama’a waɗanda leɓɓansu sau da yawa sun faɗi abin banza, kuma baiwarsu ba a tsarkake ta ba kuma ba a yi amfani da ita domin ɗaukakar Allah ba. Da gaske za su iya yanke ƙauna yayin da suke kwatanta nasu rauninsu da rashin cancantarsu da tsarki da kyawun ɗabi’ar Almasihu mai ɗaukaka. Amma idan su, kamar Ishaya, za su karɓi tasirin da Ubangiji yake nufi a yi a zuciya, idan za su ƙasƙantar da rayukansu a gaban Allah, akwai bege a gare su. Bakan alkawari yana bisa kursiyin, kuma aikin da aka yi wa Ishaya za a yi shi a cikinsu. Allah zai amsa ga roƙe-roƙen da ke fitowa daga zuciya mai tuba.”

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Manufar wannan babban aiki mai tsanani na Allah ita ce a tattara dammuna domin rumbun sama; gama duniya za ta cika da ɗaukakar Ubangiji. Saboda haka kada kowa ya firgita sa’ad da suke ganin muguntar da ta yi rinjaye kuma suna jin harshe da ke fitowa daga leɓuna marasa tsarki. Sa’ad da ikokin duhu suka shirya kansu a jere gāba da mutanen Allah; sa’ad da Shaidan zai tattara rundunoninsa domin babban rikici na ƙarshe, kuma ikonsa ya zama kamar mai girma ne har kusan ya rinjaya, [a lokacin] hangen ɗaukakar Allah a sarari, kursiyin da yake maɗaukaki kuma ɗaukakke, wanda aka kewaye da bakan alkawari, zai ba da ta’aziyya, tabbaci, da salama.” Review and Herald, December 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Wahayin nan “yana wakiltar yanayin mutanen Allah a kwanaki na ƙarshe.” Mutanen Allah a kwanaki na ƙarshe su ne Laodiceyawa.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Ka rubuta wa mala’ikan ikkilisiyar Lawodikiyawa cewa; Ga abin da Amin, mashaidi mai aminci, mai gaskiya, mafarin halittar Allah, yana faɗi; Na san ayyukanka, cewa ba ka da sanyi, ba ka da zafi: Da ma kana da sanyi ko kana da zafi. Saboda haka, domin kana ɗumammiya, ba sanyi ba, ba zafi ba, zan tofar da kai daga bakina. Domin kana cewa, Ni mai arziki ne, na yalwata da dukiya, ba ni da bukatar kome; amma ba ka sani ba cewa kai abin tausayi ne, abin ƙyama ne, matalauci ne, makaho ne, tsirara ne: Ina ba ka shawara ka saya a wurina zinariya wadda aka gwada a wuta, domin ka zama mai arziki; da fararen tufafi, domin a tufatar da kai, kada kunyatar tsirarcinka ta bayyana; kuma ka shafa wa idanunka maganin ido, domin ka gani.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Duk waɗanda nake ƙauna, ina tsauta musu, ina kuma horonsu: saboda haka ku kasance masu himma, ku tuba. Ga shi, ina tsaye a bakin ƙofa, ina ƙwanƙwasawa: in wani ya ji muryata, ya kuma buɗe ƙofar, zan shiga wurinsa, in ci abinci tare da shi, shi kuma tare da ni. Wanda ya yi nasara zan ba shi ya zauna tare da ni a kan kursiyina, kamar yadda ni ma na yi nasara, na kuma zauna tare da Ubana a kan kursiyinsa.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikilisiyoyi. Ru’ya ta Yohanna 3:14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> “Saƙon zuwa ga ikkilisiyar Laodiceans tsattsauran tsawatawa ne mai firgitarwa, kuma ya shafi mutanen Allah a wannan zamani na yanzu.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Ka rubuta wa mala’ikan ikkilisiyar Laodiceyawa cewa: Ga abin da Amin, amintaccen kuma na gaskiya Shaida, mafarin halittar Allah, ya faɗa; Na san ayyukanka, cewa ba ka da sanyi, ba ka da zafi: da ma kana da sanyi ko kuwa kana da zafi. Saboda haka, domin kana ɗumi-ɗumi, ba ka da sanyi, ba ka da zafi, zan tofar da kai daga bakina. Domin kana cewa, Ni mai arziki ne, na ƙaru da dukiya, ba ni da bukatar kome; alhali kuwa ba ka sani ba cewa kai abin tausayi ne, kuma talaka ne, kuma matalauci ne, kuma makaho ne, kuma tsirara ne.’”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “A nan Ubangiji yana nuna mana cewa saƙon da ministoci waɗanda Ya kira domin su yi gargaɗi ga jama’arsa za su ɗauka zuwa gare su, ba saƙon salama da tsaro ba ne. Ba kawai saƙo ne na ka’idar tunani ba, amma saƙo ne na aikace a kowane fanni. An wakilta mutanen Allah a cikin saƙon zuwa ga mutanen Laodiceya a matsayin waɗanda suke cikin matsayi na kwanciyar hankali ta jiki. Suna cikin walwala, suna zaton kansu suna cikin matsayi mai ɗaukaka na samun ci gaban ruhaniya. ‘Domin kana cewa, Ni mai arziki ne, na ƙaru da dukiya, ba ni da bukatar kome; kuma ba ka sani ba cewa kai abin tausayi ne, abin ƙyama, matalauci, makaho, tsirara.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> “Wace irin yaudara ce ta fi girma da za ta iya saukowa a kan tunanin mutane fiye da dogaro da cewa suna kan gaskiya alhali kuwa gaba ɗaya suna cikin kuskure! Saƙon Shaidan Gaskiya ya tarar da mutanen Allah cikin yaudara mai baƙin ciki, duk da haka masu gaskiya ne a cikin wannan yaudara. Ba su sani ba cewa halinsu abin tausayi ne ƙwarai a gaban Allah. Yayin da waɗanda ake magana da su suke yi wa kansu kirari cewa suna cikin matsayi na ruhaniya mai ɗaukaka, saƙon Shaidan Gaskiya yana karya tabbacin zuciyarsu ta wurin razanarwar bayyana hakikanin yanayinsu na makantar ruhaniya, talauci, da tsananin baƙin ciki. Wannan shaida, mai kaifi ƙwarai kuma mai tsanani, ba za ta iya zama kuskure ba, gama Shaidan Gaskiya ne yake magana, kuma lallai shaidarsa dole ce ta zama daidai.”

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> “Yana da wuya ga waɗanda suke jin sun tsira cikin abin da suka riga suka samu, kuma suke ɗaukan kansu a matsayin masu arziki cikin sanin ruhaniya, su karɓi saƙon da yake shelanta cewa an ruɗe su kuma suna bukatar kowace alherin ruhaniya. Zuciyar da ba a tsarkake ba ‘ta fi kome ruɗi, kuma mugunta gare ta ba magani.’ An nuna mini cewa da yawa suna yaudarar kansu da cewa su Kiristoci nagari ne, alhali ba su da ko haske guda daga wurin Yesu. Ba su da rayayyar ƙwarewa ta kansu cikin rayuwar allahntaka. Suna bukatar zurfi kuma cikakken aikin ƙasƙantar da kai a gaban Allah kafin su ji ainihin bukatarsu ta ƙoƙari mai zafin rai da nacewa domin su sami waɗancan alherai masu daraja na Ruhu.” Testimonies, juzu’i na 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Da zarar an tuba da Ishaya daga yanayinsa na Laodikiya, sai ya sa kansa da yardar rai ya kai saƙon gargaɗi na ƙarshe ga duniya. Aya ta uku ta sura ta shida tana haɗa tarihin annabcin Ishaya da tarihin annabcin Ru’ya ta Yohanna sura ta goma sha takwas, sa’ad da mala’ikan ya sauko ya haskaka duniya da ɗaukakarsa.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Bayan waɗannan abubuwa na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma; kuma ƙasa ta haskaka da ɗaukakarsa. Ru’ya ta Yohanna 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Ishaya yana wakiltar mutanen Allah a lokacin da mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko, domin sa’ad da aka kai shi cikin Wuri Mai Tsarki na sama, ya ji serafim suna shelar cewa, “Mai Tsarki, Mai Tsarki, Mai Tsarki, Ubangijin runduna ne: dukan duniya cike take da ɗaukakarsa.” Ishaya, kamar yadda Yohanna yake a cikin Ru’ya ta Yohanna, yana wakiltar mutanen Allah waɗanda suke shelar saƙon gargaɗi na ƙarshe. Yohanna ya kira mutanen Allah “ragowa,” Ishaya kuwa ya ambace su da “kashi na goma,” wato zakka. Asalin kalmar a Ibrananci na nufin “ba da zakka.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Tambayar annabci ta “har yaushe?” da Ishaya ya yi ana maimaita ta sau da yawa a cikin maganar Allah (kuma domin taƙaitawa, amsar tambayar “har yaushe?” ita ce, tana nuna isowar dokar Lahadi ta ƙasa a Amurka.) Bisa ga Ellen White, a wancan lokaci “ridda ta ƙasa za ta biyo bayan hallakar ƙasa,” kuma bisa ga Ishaya, a lokacin ne “garuruwa suka zama kufai ba mazauni, gidaje kuma ba tare da mutum ba, ƙasar kuma ta zama kufai ƙwarai, Ubangiji kuma ya kwashe mutane ya kai su can nesa, kuma za a yi babban yashewa a tsakiyar ƙasar.” “Babban yashewar a tsakiyar ƙasar” shi ne “mutane da yawa” waɗanda aka hambarar a lokacin Dokar Lahadi bisa ga Daniyel 11:41. Waɗannan su ne mutanen Ishaya shida da Matiyu goma sha uku da suke da idanu, amma ba sa gani, kuma suna da kunnuwa, amma ba sa ji, haka kuma waɗanda suke cikin Ru’ya ta Yohanna uku da suka ƙi shawarar da aka ba ikkilisiyar Lawodikeya.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Zai kuma shiga cikin ƙasa mai ɗaukaka, kuma ƙasashe masu yawa za su fāɗi; amma waɗannan za su kuɓuta daga hannunsa, wato Edom, da Mowab, da shugabannin ’ya’yan Ammon. Daniyel 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Ishaya ya ga wahayi na Yesu Almasihu a cikin Wuri Mai Tsarkinsa, kamar yadda Yohanna ma ya gani a cikin Ru’ya ta Yohanna. Ishaya yana wakiltar “goma” ko zakka wadda “ta komo” kuma “za a cinye ta” kamar itace. Kalmar Ibrananci da aka fassara da “cinye” na nufin ƙonewa da wuta. Duk da haka, “goman” suna da wata “mahalli” a cikinsu wadda wutar ba ta cinye. Ashe, a bayyane yake, tara cikin goma ba su da wannan mahallin? Wutar da aka wakilta da cinye da ƙone itacen teil da oak ita ce wutar Manzon Alkawari wanda ya zo farat ɗaya zuwa Haikalinsa a cikin littafin Malaki.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Ga shi, zan aika manzona, shi kuwa zai shirya hanya a gabana; Ubangiji kuma, wanda kuke nema, zai zo haikalinsa farat ɗaya, wato manzon alkawari, wanda kuke jin daɗinsa: ga shi, zai zo, in ji Ubangiji Mai Runduna.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Amma wa zai iya jure ranar zuwansa? wa kuma zai tsaya sa’ad da ya bayyana? gama shi kamar wutar mai tacewa ne, kuma kamar sabulun mai wankin tufa ne. Zai zauna kuwa kamar mai tacewa da mai tsarkake azurfa; zai kuwa tsarkake ’ya’yan Lawi, ya kuma tace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da ta Urushalima za ta zama abin karɓa ga Ubangiji, kamar a kwanakin dā, kamar kuma a shekarun da suka shuɗe. Malachi 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Kashin goma na Ishaya, (wanda shi ne ushur) shi ma shi ne “hadaya cikin adalci” ta Malaki. Hadayar Malaki mutanen Allah ne, waɗanda aka wakilta da “’ya’yan Lawi” waɗanda ake tsarkakewa ta wuta domin su ba da “hadaya cikin adalci”; kuma waɗanda wuta ta “cinye” a cikin shaidar Ishaya su ne kashin goma, wato ushur.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Bisa ga alherin Allah da aka ba ni, kamar ƙwararren maginin gini mai hikima, na aza harsashi, wani kuma yana ginawa a kai. Amma bari kowane mutum ya kula yadda yake ginawa a kansa. Gama ba wanda zai iya aza wani harsashi dabam sai wanda aka riga aka aza, wato Yesu Almasihu. To, in wani ya gina a kan wannan harsashi da zinariya, da azurfa, da duwatsu masu daraja, da itace, da ciyawa, da ƙaiƙayi; aikin kowane mutum za a bayyanar da shi sarai: gama ranar za ta bayyana shi, domin za a bayyana ta da wuta; wutar kuma za ta gwada aikin kowane mutum, na irin yadda yake. 1 Korintiyawa 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

A nan Bulus yana bayyana cewa za a bayyana ayyukan kowane mutum ta wurin “wuta”. A cikin Malachi, wutar tana ƙone ƙazantar da ke gauraye da ƙarfe ta rabu. A cikin Ishaya, tsarkakewar “goma” tana faruwa “sa’ad da” suka zubar da ganyayyakinsu. Ganyaye alama ce ta zunubi ɓoyayye, riya, da girman kai na ɗaukar abin da bai dace ba, kamar yadda Adamu da Hauwa’u suka shaida.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

“Gomar” Ishaya tana ɗauke da wata mahanga a cikinta wadda ba za a iya ƙonewa ta ƙare ba, kuma wannan mahangar ita ce “tsaba mai tsarki”. Suna da Almasihu a cikin su, bege na ɗaukaka. Ishaya kansa “tsaba mai tsarki” ne, haka kuma shi ne “goman” da yake bayyana. Duka “tsaba mai tsarki” da “goman” suna komowa daga yanayin Laodiceya zuwa yanayin Filadelfiya ta wurin Wahayin Yesu Almasihu a cikin haikalinsa.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Wahayin ɗaukakar Allah da yake sa Ishaya ya yi kuka yana cewa ya hallaka, cewa shi mutum ne marar tsarki kuma mai zunubi mai bukatar gafara, yana faruwa ne a cikin Wuri Mai Tsarki na sama a lokacin da itatuwa suke zubar da ganyayyakinsu. Kalmar “zubar” na nufin “fitar da waje”, ko kuma “sare” itace. A nan ne aka wakilta fitar da Laodicea waje. “Kashi na goma” ko kuwa ragowa za su bi ta cikin “wutar” tsarkakewa da Manzon Alkawari na Malaki ya kawo, ta haka ayyukansu na mutum za su ƙone a ruhaniya su shude, kuma ta haka ba abin da zai rage sai “ainihin abu” wanda ba zai iya ƙonewa ya shude ba, wato “Tsatson Mai Tsarki”. Waɗanda suka ƙi ji za a yar da su kamar matattun busassun ganye, ko kuma a tofar da su daga bakin Ubangiji.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Yesu ne Tsaba Mai Tsarki, kuma tsaba tana da dukan kwayoyin halitta da ake bukata domin ta samar da cikakkiyar shuka. Maganar Allah tsaba ce, sabili da haka ambaton farko na wani abu a cikin Maganar Allah yana ƙunshe da dukan bayanan da ake bukata domin a kai wannan batu ga cikakkiyar balaga a cikin mai bi, idan aka fahimce shi yadda ya kamata.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Ishaya sura ta shida tana bayyana wani jama’a da ba za su “ji” ba a lokacin da dole ne ku ji domin a albarkace ku da saƙon Wahayin Yesu Almasihu. Mutanen da Yesu ya yi nufi da su su ne zaɓaɓɓun mutanen Allah, su ne matarsa, su ne mutanensa na alkawari, su ne Isra’ila ta dā.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Isra’ila ta dā, ko kuma Isra’ila ta fari, alama ce ta Isra’ila ta zamani, ko kuma Isra’ila ta ƙarshe. Mutanen Allah a ƙarshen duniya su ne Adventists na Rana ta Bakwai, zaɓaɓɓun mutanensa, matarsa, mutanen alkawarinsa—Isra’ila ta zamani. Shaidar tarihin Ishaya, haɗe da tarihin Kristi, tana ba da shaidu biyu waɗanda suke tabbatar da cewa a ƙarshen duniya Adventism na Rana ta Bakwai zai kasance cikin wani “hali” na ɓacewa kuma marar yiwuwa a cece shi, kamar yadda aka wakilta a cikin saƙon zuwa Laodicea.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

A zahiri ba marasa yiwuwar ceto ba ne, sai dai kawai ba su yiwu su sami ceto ba ne a cikin halinsu na Laodikiya, kamar yadda Ishaya ya kasance kafin kwarewarsa, kuma kamar yadda Yahudawan zamanin Kristi suka kasance.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Ɗaya daga cikin abubuwan da dole ne ɗan Laodiceya ya “ji” shi ne misalin Mai Shuki. Dole ne ya “ji” a cikin wannan misali cewa Maganar Allah “iri” ce, tsattsarkan iri. Sa’ad da aka “ji” haka, sai a aza harsashi wanda ya fara buɗe saƙon asiri na Ru’ya ta Yohanna, gama wannan saƙon a naɗe yake cikin zurfafan gane cewa Yesu shi ne Alfa da Omega, na Farko da na Ƙarshe, Mafari da Matuƙa. Fahimtar dangantakar ƙarshe da mafari ya ƙunshi kuma fahimtar cewa Yesu shi ne Maganar, kuma Shi ne Irin.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Tun da farko akwai Kalma, kuma Kalmar tana tare da Allah, kuma Kalmar Allah ce. Ita ce tun da farko tana tare da Allah. Dukan abubuwa ta wurinta aka yi; ba kuwa wani abin da aka yi da aka yi ba tare da ita ba. A cikinta akwai rai; kuma ran shi ne hasken mutane. Kuma hasken yana haskakawa a cikin duhu; amma duhun bai fahimce shi ba. Yohanna 1:1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> To, ga Ibrahim da zuriyarsa aka yi alkawuran. Ba ya cewa, “da zuriyoyi,” kamar na masu yawa; amma kamar na guda ɗaya, “da zuriyarka,” wato Almasihu. Galatiyawa 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Domin fahimtar dangantakar da ke tsakanin ƙarshe da farko, sai an fahimci “ƙa’idar ambato na farko.” Ƙa’idar ambato na farko tana nuna cewa farkon ambaton wani batu shi ne mafi muhimmancin nuni a gare shi, domin yana ƙunshe da cikakken labarin, gama a matsayin Kalmar Allah iri ne. Ambato na ƙarshe shi ne na biyu wajen muhimmanci, a ma’anar cewa a can ne ake ɗaure dukan ɓangarorin labarin wuri guda, ba tare da barin wani zare a sake ba. Amma ambatoci na tsakiyar wani batu su ne suke ƙara wa labarin ƙarfi da tsabta, kuma a wannan ma’ana, tsakiya tana da muhimmanci kamar yadda farko ko ƙarshe suke da shi.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Akwai abubuwa da yawa ƙwarai da za a ƙara tattaunawa a kan wannan batu, amma da komawa ga nassin da ke cikin Matiyu sura ta goma sha uku, za mu lura cewa Yesu ya bayyana rukunai biyu na mutane, waɗanda suke ji ko kuma ba sa ji. Ya nuna hanya fiye da ɗaya ta rashin ji, amma sa’an nan ya furta albarka a kan waɗanda suke ji.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Amma idanuwanku masu albarka ne, gama suna gani; haka kuma kunnuwanku, gama suna ji. Gama hakika ina gaya muku, annabawa da yawa da adilai sun yi marmarin ganin abubuwan da kuke gani, amma ba su gan su ba; kuma su ji abubuwan da kuke ji, amma ba su ji su ba. Saboda haka, ku saurari misalin mai shuki. Matiyu 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Saboda haka, a mahangar annabci, wannan “albarka” ita ce dai wannan albarkar da take cikin Wahayin Yahaya 1:3:

> 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.

> Albarka ta tabbata ga wanda yake karantawa, da waɗanda suke jin maganganun wannan annabci, suke kuma kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Nassin Yesu a Matiyu sura ta goma sha uku zuwa Ishaya sura ta shida, tare da rubuce-rubucen Ellen White, ya tabbatar da cewa akwai abubuwan da za a gani kuma a ji a ƙarshen duniya waɗanda suke da girma ƙwarai, har ya zama mutane da yawa masu adalci da annabawa sun yi marmarin rayuwa a wancan lokaci sa’ad da za a buɗe saƙon gargaɗi na ƙarshe, kuma a sa’an nan mutane za su “gani” kuma su “ji” su.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

An umurci Yohanna ya rufe abin da “Tsawarori Bakwai” suka furta a sura ta goma, kuma a sura ta ashirin da biyu an yi shelar cewa, “Kada ka rufe maganganun annabcin wannan littafi: gama lokaci ya kusa.” Aya ta gaba tana bayyana ƙarshen lokacin gwaji na ɗan Adam. Kafin lokacin gwaji ya rufe, ana yin shela cewa a buɗe “Tsawarori Bakwai”, wadda ita ce kaɗai nassi a cikin littafin Ru’ya ta Yohanna da aka rufe a wancan lokaci. Game da “Tsawarori Bakwai” an sanar da mu cewa suna wakiltar farkon da ƙarshen Adventism.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Haske na musamman da aka ba Yohanna wanda aka bayyana a cikin tsawa bakwai ya kasance zayyana abubuwan da za su faru a ƙarƙashin saƙonnin mala’ika na farko da na biyu.…”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Bayan waɗannan tsawa bakwai sun furta muryoyinsu, umarni ya zo wa Yahaya kamar yadda ya zo wa Daniyel game da ƙaramin littafin nan: ‘Ka hatimce waɗancan abubuwan da tsawa bakwai suka furta.’ Waɗannan suna da dangantaka da al’amuran nan gaba waɗanda za a bayyana su a tsarin su.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Tsawa Bakwai suna wakiltar al’amuran da suka faru a farkon Adventism a cikin tarihin saƙon mala’ika na farko da na biyu, tun daga 1798 har zuwa 22 ga Oktoba, 1844; kuma a cikin wannan maƙala da aka ambata a sama an sanar da mu cewa Tsawa Bakwai “suna da alaƙa da al’amura na gaba waɗanda za a bayyana a cikin tsarinsu.” Tarihin farkon Adventism yana misalta ƙarshen Adventism, gama Yesu Kristi, a matsayin Alpha da Omega, yana sanya sa hannunsa a kan dukan tarihin Adventism, domin tarihi ne mai tsarki kamar yadda tarihin Isra’ila ta dā ya kasance.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Bisa ga Yesu a cikin Matiyu sura ta goma sha uku, waɗannan al’amura su ne abin da annabawa suka yi marmarin gani, kuma waɗanda almajiran suka sami albarka saboda saninsu. Waɗannan almajiran suna wakiltar mutanen Allah a ƙarshen duniya waɗanda aka albarkace su saboda abin da suke gani da ji. Abin da suke gani da ji shi ne saƙon Wahayin Yesu Kristi, wanda kuma ake wakilta da saƙon Tsãwa Bakwai, waɗanda suke wakiltar tarihin Millerite da kuma tarihin dubu ɗari da arba’in da huɗu.

> “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.

> “Dukan saƙonnin da aka bayar daga 1840–1844 dole ne a mai da su masu ƙarfi a yanzu, gama akwai mutane da yawa da suka rasa alkiblarsu. Dole ne saƙonnin su tafi zuwa ga dukan ikkilisiyoyi.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristi ya ce, ‘Masu albarka ne idanunku, gama suna gani; da kunnuwanku, gama suna ji. Gama hakika ina gaya muku, annabawa da yawa da adalai sun yi marmarin ganin waɗannan abubuwan da kuke gani, amma ba su gan su ba; da jin waɗannan abubuwan da kuke ji, amma ba su ji su ba’ [Matthew 13:16, 17]. Masu albarka ne idanun da suka ga abubuwan da aka gani a 1843 da 1844.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “An ba da saƙon. Kuma bai kamata a yi jinkiri ba wajen maimaita saƙon, gama alamomin zamani suna cika; dole ne a kammala aikin rufewa. Za a yi babban aiki cikin ɗan gajeren lokaci. Ba da daɗewa ba za a ba da saƙo bisa naɗin Allah wanda zai kumbura ya zama kira mai ƙarfi. Sa’an nan Daniyel zai tsaya cikin rabonsa, domin ya ba da shaidarsa.” Manuscript Releases, juzu’i na 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White ta bayyana tarihin da Almasihu ya nuna a matsayin tarihin da masu adalci suka yi marmarin gani, a matsayin tarihin Mabiyan Miller daga 1840 zuwa 1844, sannan ta ce “nan ba da jimawa ba za a ba da saƙo ta wurin naɗin Allah wanda zai ƙaru ya zama babban kira.” “Babban kiran” yana wakiltar gargaɗi na ƙarshe na mala’ika na uku, kuma sa’ad da aka ba da wannan saƙo, zai maimaita tarihin farkon Adventism. Saƙon gargaɗi na ƙarshe shi ne “saƙonnin” da “za su je ga dukan ikkilisiyoyi,” kuma dukan “saƙonnin da aka bayar daga 1840–1844 dole ne a yanzu a gabatar da su da ƙarfi.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

Alfa da Omega yana kwatanta ƙarshen tare da farkon. Ellen White ta bayyana cewa “dole saƙonnin su je ga dukan ikkilisiyoyi,” kuma Yesu ya gaya wa Yohanna, “Ni ne Alfa da Omega, na fari da na ƙarshe: abin da kake gani kuwa, ka rubuta shi a cikin littafi, ka aika shi zuwa ga ikkilisiyoyi bakwai waɗanda suke cikin Asiya; zuwa Afisa, da zuwa Simirna, da zuwa Pergamum, da zuwa Tiyatira, da zuwa Sardis, da zuwa Filadelfiya, da zuwa Laodikiya.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Saƙonnin 1840 zuwa 1844 wani ɓangare ne na abin da za a aika wa ikkilisiyoyi.

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