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# Laodicea - Number Three

Laodicea — Lamba ta Uku

What are the Rules?

Mene ne Ka’idojin?

Author

Jeff Pippenger

Published

August 30, 2023

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> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Ya kamata mu san da kanmu abin da ke ƙunshe da Kiristanci, abin da yake gaskiya, abin da yake bangaskiyar da muka karɓa, abin da dokokin Littafi Mai Tsarki suke—dokokin da aka ba mu daga mafi girman iko.” The 1888 Materials, 403.

For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.

Na tsawon shekaru da dama, Future for America ta nuna cewa ikilisiyoyi bakwai na littafin Ru’ya ta Yohanna ba wai kawai suna wakiltar tarihin Isra’ila ta zamani daga zamanin manzanni har zuwa ƙarshen duniya ba, amma kuma ikilisiyoyi bakwai ɗin suna wakiltar Isra’ila ta dā tun daga zamanin Musa har zuwa jifan Istifanas da duwatsu. Magabatan Adventism ba su koyar da wannan gaskiya ba, amma sun fahimta kuma suka yi amfani da ƙa’idodin da suke kafa wannan gaskiya. Yesu yana bayyana ƙarshen tun daga farko, kuma Isra’ila ta dā tana wakiltar Isra’ila ta zamani. Saboda haka, duk wata gaskiya da take cikin siffofin annabci na Isra’ila ta zamani ta kasance kuma a cikin Isra’ila ta dā.

Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.

Kafin tarihin Milleriyawa, ra’ayin gargajiya na Kirista game da ikilisiyoyi bakwai shi ne cewa suna wakiltar ainihin ikilisiyoyin da suke a Asiya Ƙarama a zamanin Yohanna. Ra’ayin gargajiya kuma ya fahimci cewa gargaɗi da shawarar da aka yi wa kowace ikilisiya daban-daban za a iya fahimtarsu a matsayin takamaiman shawara ga ikilisiyoyi iri-iri a cikin dukan tarihin Kiristanci, kuma haka nan cewa wannan shawara da waɗannan gargaɗai ɗin nan su ne ga Kiristoci ɗaiɗaiku. Haka kuma sun fahimci cewa ikilisiyoyi bakwai suna wakiltar zamani bakwai na tarihin ikilisiya tun daga lokacin almajiran har zuwa ƙarshen duniya. Waɗannan fahimtofi sun riga tarihin Milleriyawa. Waɗannan amincewa huɗu game da ikilisiyoyi bakwai da suka ƙunshi ra’ayin gargajiya wanda ya riga William Miller, sun kasance kuma har yanzu suna dogara ne a kan fassarar Littafi Mai Tsarki ta “historicist”. Wannan ce hanyar fassarar da mala’ikun Allah suka jagoranci William Miller ya runguma.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Ikkilisiyoyi bakwai na Asiya tarihin Ikilisiyar Almasihu ne a siffofinta bakwai, a cikin dukan lankwashe-lankwashenta da juyayyun al’amuranta, a cikin dukan wadata da tsanantarta, tun daga zamanin manzanni har zuwa ƙarshen duniya. Hatimai bakwai kuma tarihin mu’amalolin iko da sarakunan duniya ne a kan ikilisiya, da kuma kāriyar Allah ga mutanensa a cikin wannan lokaci ɗaya. Kakaki bakwai kuwa tarihin shari’u bakwai ne na musamman masu nauyi da aka aiko a kan duniya, ko kuwa masarautar Roma. Kuma kwanoni bakwai su ne annoba bakwai na ƙarshe da aka aiko a kan Roma ta Paparoma. A gauraye da waɗannan akwai wasu abubuwa masu yawa kuma, waɗanda aka saƙa a ciki kamar ƙoramu masu zubowa cikin babban kogi, suna cika babban kogin annabci, har sai dukan abu ya ƙare da mu a cikin tekun madawwamiya.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Wannan, a wurina, shi ne tsarin annabcin Yahaya a cikin littafin Ru’ya ta Yohanna. Kuma mutumin da yake so ya fahimci wannan littafi, dole ne ya kasance da cikakkiyar sani game da sauran sassa na maganar Allah. Alamomi da misalai da aka yi amfani da su a cikin wannan annabci, ba duka aka bayyana su a cikinsa ba, sai dai dole a same su a cikin sauran annabawa, kuma a bayyana su a wasu nassosin Littafi Mai Tsarki. Saboda haka a bayyane yake cewa Allah ya tsara a yi nazarin dukan maganarsa gaba ɗaya, ko da kuwa domin a sami cikakkiyar fahimta game da kowane sashe.” William Miller, Miller’s Lectures, juzu’i na 2, lecture 12, 178.

Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.

’Yar’uwa White ta yarda da kuma goyi bayan fahimtar “historicist” da Miller ya riƙe, amma ta ƙara zurfafa fahimta game da littafin Ru’ya ta Yohanna fiye da yadda Miller ya gani, domin Miller bai gane Wuri Mai Tsarki yadda yake a hakika ba. Ya fahimci Wuri Mai Tsarki a matsayin duniya. ’Yar’uwa White ta gane cewa sa’ad da Yesu ya gabatar da annabce-annabcen da aka wakilta a cikin littafin Ru’ya ta Yohanna, Almasihu yana yin haka ne tare da aikinsa a matsayin Babban Firist na sama.

When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.

Sa’ad da Yohanna ya juya ya ga Almasihu, sai ya ga Yana tafiya a tsakiyar fitilu masu riƙe da kyandir cikin tufafin firist, kuma fitilun suna a cikin Wuri Mai Tsarki, sabili da haka a cikin tarihin bayan hawanSa zuwa sama, amma kafin Ya matsa zuwa Wuri Mafi Tsarki a shekara ta 1844. Miller ba zai iya fahimtar muhimmancin wannan gaskiya ba. Haka kuma Tyndale, Luther ko John Wycliffe, ko wani daga cikin masu gyaran farko, ba za su fahimta ba. Gaskiya tana cigaba ne a hankali, tana ƙara haskakawa, har ta kai ga cikakkiyar rana.

> “The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.

> “Babbar ƙa’ida wadda Robinson da Roger Williams suka ɗaukaka ƙwarai wajen karewa, cewa gaskiya tana ci gaba da bayyana, cewa ya kamata Kiristoci su kasance a shirye su karɓi dukan hasken da zai iya haskakawa daga kalmar Allah mai tsarki, zuriyarsu suka daina lura da ita. Ikklisiyoyin Furotesta na Amirka,—har da na Turai ma,—waɗanda aka yi wa babbar ni’ima wajen karɓar albarkun Gyaran Addini, sun gaza ci gaba a tafarkin gyara. Ko da yake wasu ’yan kaɗan masu aminci sun taso, daga lokaci zuwa lokaci, don shelanta sabuwar gaskiya da kuma tona kuskuren da aka daɗe ana riƙo da shi, yawanci, kamar Yahudawan zamanin Almasihu ko mabiya Paparoma a zamanin Luther, sun gamsu su gaskata kamar yadda ubanninsu suka gaskata kuma su rayu kamar yadda suka rayu. Saboda haka addini ya sāke lalacewa ya koma bin tsari na zahiri kawai; kuma kurakurai da camfe-camfen da da an yar da su gefe idan Ikklisiya ta ci gaba da tafiya cikin hasken kalmar Allah, aka riƙe su aka kuma ƙaunace su. Ta haka ruhun da Gyaran Addini ya hura ya mutu a hankali a hankali, har sai da kusan aka sake samun irin wannan babban bukatar gyara a cikin ikklisiyoyin Furotesta kamar yadda take a cikin Ikklisiyar Roma a zamanin Luther. Akwai irin son duniya ɗin nan da kasalar ruhaniya iri ɗaya, da irin wannan girmama ra’ayoyin mutane, da maye gurbin koyarwar kalmar Allah da ƙa’idojin mutane.” The Great Controversy, 297.

If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.

Idan ba a gane gaskiyar cewa gaskiya tana bunƙasa ne a hankali cikin tsawon tarihi ba, to, muhimmancin kowace sabuwar haske a wannan tsara ta ƙarshe na iya zama abin da ba zai yiwu a gane ba kwata-kwata. Da zarar mutum ya daina fahimtar yanayin “gaskiya” na bunƙasa a hankali, nan take zai fara dogaro ga al’adu, dabi’u, da jagorancin ɗan Adam da ya faɗi.

The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.

Hanyar aikin da Miller ya yi amfani da ita alama ce ta hanya da ta ratsa dukan layin annabci, wadda ke gabatar da shaida game da ci gaban gaskiyar Littafi Mai Tsarki wadda ta fara da manzanni. Duk da haka, a cikin alamar hanyar da Miller ya wakilta, muna samun wani mafari da ke buƙatar takwararsa a ƙarshe. Mafi yawansu ba sa taɓa fahimtar waɗannan gaskiyoyi, amma ba haka yake ga Shaiɗan ba.

Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.

Shaidan ya yi gāba da gaskiya da kuma bunƙasarta tun daga tawayensa a sama. Sa’ad da abin ya kai wani matsayi a cikin tarihi da masu gyara addini suka fara fahimtar yadda za a yi nazarin Littafi Mai Tsarki a sarari, sai Shaidan ya yi abin da kullum yake yi, ya kuma gabatar da jabun abubuwa. Shaidar tarihi game da aikinsa na ƙirƙirar jabun gaskiya ta nuna cewa ’yan Jesuit kamar Ribera da Louis de Alcazar sun mayar da dabarar jabunsu musamman a kan littafin Ru’ya ta Yohanna. Gurɓatacciyar dabara da ake kira “preterism” ta fara ne a ƙarni na biyu da na uku tare da manyan wakilai biyu na wannan ƙarya dabara. Na farko shi ne Eusebius na Kaisariya (260–339), na biyu kuma Victorinus na Pettau (ya mutu kusan 304). Dukansu waɗannan fitattun mutane na farkon tarihi sun ingiza wannan dabara, suna nuni da cewa littafin Ru’ya ta Yohanna ya cika a zamanin Daular Roma ta hannun irin waɗannan mutane na tarihi kamar shahararren mugun sarki Nero.

In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.

A ƙarni na goma sha tara John Darby (1800–1882) daga Ƙasar Birtaniya ya gabatar da wata dabara ta Shaidan kuma, wadda aka kuma saka a bayanan ƙasa na Littafi Mai Tsarki na dokin Trojan da ake kira Scofield Reference Bible, wanda muka riga muka bayyana. “Dispensationalism” wata tsari ce ta tauhidi da ke rarraba tarihi da mu’amalar Allah da ’yan Adam zuwa lokuta dabam-dabam, ko kuwa “zamanai,” waɗanda a cikinsu Allah ke tafiyar da shirinsa ta hanyoyi mabambanta. Na yi wannan nuni a wannan wuri domin wannan yana ɗaya daga cikin ƙaryoyin da aka shigar cikin motsin Future for America ta bakin muryoyi daga wannan yanki ɗaya da Darby ya yaɗa ra’ayoyinsa na shaidanci. Ra’ayoyin Darby da suka kai hari ga Future for America sun zo tare da falsafar abin da ake kira motsin “woke” na zamani, wanda ke inganta irin wannan rashin tsari da ya samu wakilci a Juyin Juya Halin Faransa da kuma irin wannan fasikanci da Saduma da Gwamara suka wakilta.

Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.

A yau malaman tauhidi na Adventism na zamani suna amfani da wata hanya ta rarraba gaskiyoyin Littafi Mai Tsarki bisa ga wani tsarin fassarar Littafi Mai Tsarki mai fuska biyu, wanda suke amfani da shi domin raunana da kuma musun duka Littafi Mai Tsarki da Ruhun Annabci. Suna ware mutane a matsayin ko dai ƙwararru a harsunan Littafi Mai Tsarki, ko kuma ƙwararru a tarihin Littafi Mai Tsarki. Saboda haka, malaman tauhidi na Adventism a yau suna iko da tunanin Adventism na Laodiceya ko dai ta wajen fassara Maganar Allah bisa ga fahimtar tarihin da ɗan Adam ya fāɗi yake da ita, ko kuma fahimtar harshe da ɗan Adam ya fāɗi yake da ita. Waɗannan bayyanannun kurakurai na zamani, waɗanda aka sha amfani da su wajen kai hari ga saƙon da kake karantawa yanzu, za a ƙara yin bayani a kansu a cikin waɗannan talifofi sa’ad da za mu yi la’akari da alamar annabci ta Juyin Juya Halin Faransa. Shaiɗan yana da rai, kuma ya san lokacinsa kaɗan ne. Ƙa’ida ta ƙarshe cikin ƙa’idojin Miller, mai lamba ta goma sha huɗu, ta ƙare da sakin layi mai zuwa.

> “The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.

> “Ilimin allahntaka da ake koyarwa a makarantunmu kullum yana kasancewa ne bisa ga wata akidar ɗarika. Wataƙila ya yi a ɗauki kwakwalwa marar rubutu a buga mata irin wannan, amma koyaushe zai ƙare ne a cikin son-zuciyar mazhaba. Hankali mai ’yanci ba zai taɓa gamsuwa da ra’ayoyin wasu ba. Da a ce ni malamin koyar da matasa ne cikin ilimin allahntaka, da farko zan fara sanin iyawarsu da tunaninsu. Idan waɗannan suna da kyau, zan sa su yi nazarin Littafi Mai Tsarki da kansu, in aike su su fita a ’yance domin su yi wa duniya alheri. Amma idan ba su da tunani, zan hatimce su da tunanin wani, in rubuta ɗan mazhaba a goshinsu, in aike su su fita kamar bayi!” William Miller, Miller’s Works, juzu’i na 1, 24.

In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.

A cikin lokacin da ya biyo bayan rayuwar Yohanna Mai Ruʼuya, da kuma a kwanakin Gyaran Addini, Shaiɗan yana aikatawa sosai wajen samar da hanyoyin annabci na ƙarya domin ya rikitar da ya kuma hallaka sahihin nazarin Littafi Mai Tsarki. Abin da wani lokaci ba a lura da shi a cikin waɗannan gaskiyoyin tarihi shi ne cewa dukan waɗannan hanyoyin na shaidan an nufa da su kai tsaye ga wani littafi guda kawai, wato littafin Ruʼuya ta Yohanna. Wannan shi ne batun kowane ɗaya daga cikin waɗannan masu yaɗa rikicewar shaidan. Littafin Ruʼuya ta Yohanna shi ne ko da yaushe makasudin Shaiɗan. Shaiɗan ya san cewa littafin Ruʼuya ta Yohanna ne dole ya yi yaƙi da shi. Sa’ad da muka gane wannan gaskiya, sa’an nan za mu iya gane wata gaskiya dabam da ba a gani, wadda wata muhimmiyar gaskiya kuma take ɓoye ta.

The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.

An ƙulla ƙarya ta hanyoyin Jesuitawa ne domin a hana fahimta sarai cewa fafaroma na cocin Roma shi ne antikristin annabcin Littafi Mai Tsarki. Kowanne mai gyaran addinin Furotesta ba tare da togiya ba ya zo ya gane ya kuma bayyana wannan gaskiya. Saboda haka, sa’ad da a baya aka gabatar da ingantaccen tarihin mutane irin su Ribera da Louis de Alcazar a bainar jama’a ta bakin magana da kuma ta rubuce-rubuce, an yi amfani da tarihin mutane irin su Ribera da Louis de Alcazar ne domin a nuna ƙoƙarin Shaiɗan na hana ingantacciyar fahimta game da “mutumin zunubi.” Shaidun da aka rubuta ko aka faɗa waɗanda suke fallasa manufar shigar da waɗannan hanyoyi na shaiɗanci daidai ne gwargwadon abin da suka kai gare shi, amma Shaiɗan yana ƙoƙarin ɓoye fiye da hujjojin Littafi Mai Tsarki kaɗai waɗanda suke bayyana antikristi a matsayin fafaroman Roma.

There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.

Akwai gaskiyoyi a cikin littafin Ru’ya ta Yohanna da aka rufe da rikice-rikicen da waɗannan ƙaryatattun tsare-tsaren fassarar Littafi Mai Tsarki suka haifar, waɗanda suke wajen batun mutumin nan wanda lambarsa ita ce ɗari shida da sittin da shida. Ɗaya daga cikin waɗannan gaskiyoyin tabbatacce ne ƙwarai, wato gaskiyar da ake wakilta idan aka fahimci ikkilisiyoyi bakwai a cikar bunƙasuwarsu. Akwai gaskiyoyi da suke a cikin ikkilisiyoyi bakwai waɗanda suke magana kai tsaye game da tarihin da ya fara gudana a ranar 11 ga Satumba, 2001, kuma ya ƙare a rikicin dokar Lahadi. Shaidan yana ta neman ya sa a binne wannan haske, kuma ya ƙirƙiri hanyoyin Shaidan domin ɓoye lu’ulu’u da dama na gaskiya da suke a cikin littafin Ru’ya ta Yohanna, ba wai kawai tantance Paparoma na Roma a matsayin magabcin Almasihu ba.

Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.

Kafin a bayyana “mutumin zunubi” a shekara ta 538, mutane irin su Eusebius da Victorinus sun kai hari ga littafin Ru’ya ta Yohanna cikin ƙoƙarin ɓoye tasowar ikon papanci. Daga baya cikin tarihi, Almasihu ya cika alkawarinSa ga Tiyatira, ya kuma fito da tauraron safiya na gyarawar addini (Wycliffe), sa’an nan kuma Shaiɗan ya fito da shahararrun mutane biyu a tarihi domin su jagoranta su kuma ci gaba da aikinsa na shaiɗanci. Yaƙin dogon lokaci game da bunƙasar gaskiya, wanda yake kaiwa ga kololuwarsa sa’ad da ake buɗe asirin littafin Ru’ya ta Yohanna, (kafin ƙarshen lokacin jinƙai) ya ƙunshi haske daga ikklisiyoyi bakwai wanda Miller bai taɓa gane shi ba, haka kuma ’Yar’uwa White ba ta gane shi ba; amma ana iya nuna cikin sauƙi cewa duka Miller da Ruhun Annabci suna goyon bayan sabon hasken, domin sabon haske ba ya taɓa saɓa wa tsohon haske.

> “It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.

> “Haƙiƙa ne cewa muna da gaskiya, kuma dole ne mu riƙe matsayin da ba za a iya girgiza su ba da ƙwazo mai ƙarfi; amma bai kamata mu dubi kowace sabuwar haske da Allah zai iya aikowa da zato ba, mu ce, Lalle ne, ba mu ganin muna bukatar wani ƙarin haske fiye da tsohuwar gaskiyar da muka karɓa har zuwa yanzu, wadda kuma muka daidaitu a cikinta. Muddin muna manne wa wannan matsayi, shaidar Shaida ta Gaskiya tana aiki da tsawatarwarta a kan halinmu, ‘Kuma ba ka sani ba cewa kai abin tausayi ne, kuma marar galihu ne, kuma matalauci ne, kuma makaho ne, kuma tsirara ne.’ Waɗanda suke ji kamar su masu arziki ne, suka ƙaru da dukiya, kuma ba su bukatar kome ba, suna cikin yanayin makanta game da ainihin halinsu a gaban Allah, kuma ba su san da haka ba.” Review and Herald, August 7, 1894.

The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.

Babban ma’auni na gwada sabon haske shi ne ko yana saɓa wa tabbatacciyar gaskiya, da kuma ko yana riƙe da tushen ainihin gaskiyoyi.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.

> “Sa’ad da ikon Allah ya ba da shaida game da abin da yake gaskiya, dole ne wannan gaskiyar ta tsaya har abada a matsayin gaskiya. Bai kamata a rungumi wata zato-zato da za ta biyo baya ba, wadda take saba wa hasken da Allah ya bayar. Mutane za su tashi da fassarorin Nassi waɗanda a gare su gaskiya ne, amma waɗanda ba gaskiya ba ne. Gaskiyar domin wannan lokaci, Allah ya ba mu ita a matsayin ginshiƙi ga bangaskiyarmu. Shi da kansa ne ya koya mana abin da yake gaskiya. Wani zai tashi, har yanzu kuma wani dabam, da sabon haske wanda yake saɓa wa hasken da Allah ya bayar ƙarƙashin tabbacin Ruhunsa Mai Tsarki.” Selected Messages, littafi na 1, 162.

Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:

Tun daga lokacin da Yohanna ya rubuta saƙonnin da ke cikinsa, Shaiɗan ya mai da littafin Ru’ya ta Yohanna abin hari na kai farmaki. Yesu ya ce:

> 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. Matthew 13:16, 17.

> Amma albarka tā tabbata ga idanunku, domin suna gani; da kunnuwanku, domin suna ji. Gama hakika ina gaya muku, annabawa da yawa da kuma 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. Matiyu 13:16, 17.

The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.

Albarkar da aka danganta ga gani da ji ita ce albarkar fahimtar saƙon Wahayin Yesu Almasihu. Sa’ad da Yohanna ya wakilci waɗanda suke cikin “kwanaki na ƙarshe” waɗanda suke gani kuma suke jin saƙon, sai ya fāɗi ƙasa domin ya yi wa mala’ika Jibrilu sujada, wanda nan da nan ya sanar da Yohanna kada ya yi haka.

> 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 showed 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. Revelation 22:8, 9.

> Ni kuwa, Yohanna, na ga waɗannan abubuwa, na kuma ji su. Da na ji kuma na 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 kula kada ka yi haka: gama ni abokin bauta ne tare da kai, da ’yan’uwanka annabawa, da kuma waɗanda suke kiyaye maganganun wannan littafi: ka yi wa Allah sujada. Ru’ya ta Yohanna 22:8, 9.

Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.

Jibrilu da Yohanna dukansu halittattu ne, waɗanda ya kamata su yi wa Mahalicci kaɗai sujada. Annabawa da yawa da mazaje masu adalci, har da mala’iku, sun yi marmarin su “gani” kuma su “ji” saƙon Kiran Tsakar Dare sa’ad da za a maimaita shi a ƙarshen duniya.

> “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.

> “Almasihu 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 abubuwan nan da kuke gani, amma ba su gan su ba; da kuma jin abubuwan nan da kuke ji, amma ba su ji su ba’ [Matiyu 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 ko kaɗan wajen maimaita saƙon ba, gama alamomin zamani suna cika; dole ne a kammala aikin rufewa. Za a yi babban aiki cikin ɗan ƙanƙanin lokaci. Ba da daɗewa ba za a ba da saƙo ta wurin naɗin Allah wanda zai ƙaru ya zama ƙara mai ƙarfi. Sa’an nan Daniyel zai tsaya a matsayinsa, domin ya ba da shaidarsa.” Manuscript Releases, juzu’i na 21, 437.

What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.

Abin da mutane masu adalci (Yahaya) da ’yan’uwansu abokan bauta (mala’iku) suka yi marmarin gani shi ne cikar Kukan Tsakar Dare ta ƙarshe a ƙarshen Adventism, sa’ad da za a haskaka duniya da ɗaukakar Allah. Wannan bayyanuwar iko ta ƙarshe cikin ruwan sama na ƙarshe tana samuwa ne ta wurin buɗe hatimin Wahayin Yesu Almasihu.

> Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that 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. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.

> Game da wannan ceto ne annabawa suka yi bincike, suka kuma zurfafa nema, su da suka yi annabci game da alherin da zai zo muku; suna binciken abin da, ko irin wane lokaci ne Ruhun Almasihu da yake cikinsu yake nufi sa’ad da ya riga ya ba da shaida game da wahalolin Almasihu da kuma ɗaukakar da za ta biyo baya. A gare su aka bayyanar cewa ba wa kansu ba ne, amma a gare mu suke hidimar waɗannan abubuwa, waɗanda yanzu aka sanar muku ta bakin waɗanda suka yi muku wa’azin bishara da Ruhu Mai Tsarki wanda aka aiko daga sama; abubuwan nan kuwa mala’iku ma na marmarin su leƙa cikinsu. Saboda haka ku ɗaure gindin hankalinku, ku kasance masu kamunkai, ku sa begengku gaba ɗaya ga alherin da za a kawo muku a bayyanar Yesu Almasihu. 1 Bitrus 1:10–13.

The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.

Annabawa, mutane masu adalci da mala’iku sun yi marmarin rayuwa a lokacin da ake zubo “alheri” ko ikon Allah, a lokacin cikakken cikar Kukan Tsakar Dare na ƙarshe. Wannan “alheri,” wanda shi ne ikon halittar Allah, ana kawo shi ga mutane ne sa’ad da aka warware Wahayin Yesu Almasihu. Shaiɗan ya san cewa hanyar isar da ikon halittar Allah ga mutanensa ana cika ta ne ta wurin saƙon da aka warware a cikin littafin Ru’ya ta Yohanna, saboda haka kuwa babban ƙoƙarinsa shi ne ya rikitar, ya danne, ya kuma rufe hasken da yake ƙunshe a cikin littafin Ru’ya ta Yohanna. Wannan haske ba wai kawai gane mutumin zunubi ba ne, gama dukkan masu gyaran addinin Furotesta sun riga sun rubuta cikakken bayani game da wannan gaskiya tun ƙarnuka da suka shige.

> 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. 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. 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: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.

> Na kasance cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata babbar murya, kamar ƙarar ƙaho, tana cewa, Ni ne Alfa da Omega, na farko da 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 Simirna, da Pergamum, da Tiyatira, da Sardis, da Filadelfiya, da Laodikiya. Sai na juya domin in ga muryar da take magana da ni. Da na juya kuma, sai na ga sandunan fitila bakwai na zinariya; kuma a tsakiyar sandunan fitila bakwai ɗin akwai wani mai kama da Ɗan Mutum, sanye da riga mai kai har ƙafa, kuma an ɗaure shi a ƙirji da ɗamarar zinariya. Kansa da gashinsa farare ne kamar ulu, farare kamar ƙanƙara; idanunsa kuwa kamar harshen wuta ne; ƙafafunsa kuma kamar tagulla mai kyau, kamar an ƙona ta a cikin makera; muryarsa kuma kamar ƙarar ruwaye masu yawa. Kuma yana da taurari bakwai a hannunsa na dama; daga bakinsa kuwa takobi mai kaifi, mai kaifi biyu, ta fito; fuskar fuskarsa kuma kamar rana ce sa’ad da take haskawa cikin ƙarfinta. Da na gan shi, sai na fāɗi a ƙafafunsa kamar matacce. Sai ya ɗora hannunsa na dama a kaina, yana ce mini, Kada ka ji tsoro; ni ne na farko da na ƙarshe: ni ne mai rai, na kuwa mutu; ga shi kuma, ina da rai har abada abadin, Amin; kuma ina da maɓallan jahannama da na mutuwa. Saboda haka ka rubuta abubuwan da ka gani, da abubuwan da suke, da kuma abubuwan da za su kasance daga baya. Ru’ya ta Yohanna 1:10–19.

While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.

Yayin da Adventism ya riƙe hanyar fahimta ta “historicist”, sun gane cewa dukan ikkilisiyoyin da ke cikin Ru’ya ta Yohanna surori biyu da uku ana maimaita su a cikin ikkilisiyar ƙarshe. Abin takaici, a ƙarshen ƙarni na goma sha tara, Shaiɗan ya riga ya fara rufe idanun Adventism ga tsattsarkan tsarin fahimta, ga kariyarsa, da kuma ga aiwatar da shi a matsayinsa na muhimmin ɓangare na alhakinsu a matsayin “masu ajiye manyan gaskiyar annabci.” Ko a lokacin da ake jingine wannan tsarin fahimta a cikin Adventism, har yanzu akwai waɗanda suka yi amfani da tsattsarkan tsarin fahimtar. Muna amfani da littafin, Story of the Seer of Patmos, a matsayin shaida cewa amfani da dukan ikkilisiyoyin ga tarihin Laodicea sahihin amfani ne na annabci. Abubuwan da ke ƙasa su ne tsattsaura daga wannan littafi waɗanda suke tabbatar da batun da nake nufi da shi.

> “It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> “Ya kamata a tuna cewa, kamar yadda abin da Ikilisiyar Afisa, Simirna, da Pergamos suka fuskanta zai sāke faruwa a cikin ikilisiya ta ƙarshe kafin zuwan Almasihu na biyu, haka ma tarihin Tiyatira zai sami kamarsa a cikin tsara ta ƙarshe.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”

Haskell ya yi nuni daidai cewa abin da majami’u huɗu na farko suka fuskanta yana maimaituwa, ko kuma kamar yadda ya faɗa, “zai sami kwatankwacinsa a cikin ƙarni na ƙarshe.”

> “He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

> “Ya yi amfani da gwajin, amma duk abin ya nuna gaba zuwa shekara ta 1843 a matsayin lokacin da dole ne duniya ta yi maraba da Mai Ceton ta. Yanayin mutanen a zuwan Almasihu na fari yanzu ya sāke faruwa.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.

Haskell yana magana ne game da yadda William Miller ya bayyana shekarar 1843 a matsayin lokaci na Zuwa ta Biyu na Almasihu, kuma ya nuna cewa yanayin da ya kasance a zuwan farko ya maimaitu a zamanin mabiya Miller. Haskell ya yi daidai, kuma Sister White ta tabbatar da cewa Miller kansa an wakilta shi da Yohanna Mai Baftisma.

> “As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.

> “Kamar yadda Yahaya Mai Baftisma ya yi shelar zuwan Yesu na fari, ya kuma shirya hanya domin zuwansa, haka ma William Miller da waɗanda suka haɗu da shi suka yi shelar zuwan Ɗan Allah na biyu.” Early Writings, 229.

Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.

Haskel ma ya bayyana cewa a cikin tarihin Pergamos, (coci ta uku mai wakiltar sulhuntawar Kiristanci da bautar gumaka), an maimaita tarihin Sardis, coci ta biyar.

> “There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

> “Akwai wani lokaci a cikin tarihin Pergamos, lokacin da Kiristanci ya yi zaton arna ta mutu; amma a zahiri, addinin da a fili ya zama kamar an ci nasara a kansa, shi ne ya yi nasara. Arna da aka yi wa baftisma ta shiga cikin ikkilisiya. A zamanin Sardis an maimaita wannan tarihi.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”

Sardis ita ce ikkilisiyar Gyaran Addini wadda ta farka ta kuma yi zanga-zangar ƙin amincewa da ruɗu na Shaidan na tsarin papanci, amma kafin aikinsu ya kammala, sun riga sun fara komawa Roma. Sun ɗauka, kamar yadda ikkilisiyar Pergamos ta yi, cewa tsarin papanci ya mutu, amma a zahiri, har yanzu yana raye. Haskell kuma ya bayyana cewa a kan ikkilisiyar ragowa ne “tarin haskoki na dukan zamanai na dā” ke haskawa.

> “Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> “A kan wannan ikkilisiya ta ƙarshe—ragowar,—haskokin da suka tattaru na dukan zamanan da suka shuɗe suna haskakawa.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.

Ba na nufin in ce Haskell ya gane cewa tarihin ci gaba da aka wakilta ta cikin ikilisiyoyi bakwai ya kuma cika a tarihin Isra’ila ta dā ba, amma babu shakka yana tabbatar da wannan gaskiya sa’ad da ya rubuta cewa “tarin haskoki na dukan zamanai na dā” suna “haskakawa” a kan “ikilisiya ta ƙarshe.” Isra’ila ta dā tana cikin “haskokin” “zamanai na dā.” Kuma ko da yake yana tabbatar da ƙa’idojin da suke da muhimmanci domin gane alamar ikilisiyoyi bakwai a tarihin Isra’ila ta dā, ban tabbata da zurfin yadda ya gane kamanceceniyoyin da waɗannan alamomi suke wakilta ba. Ina kuma da tabbacin cewa bai gane wani ɓangare da ya fi muhimmanci ma na tarihohin da ikilisiyoyi bakwai suke wakilta ba, wani ɓangare da muke kan kaiwa gare shi.

We will address this truth in our next article.

Za mu tattauna wannan gaskiya a talifinmu na gaba.

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