Article

# What is Truth? - Number Five

Menene Gaskiya? - Lamba Ta Biyar

The Comforter

Mai Ta’azantarwa

Author

Jeff Pippenger

Published

September 11, 2023

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The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.

Tarihin annabci da aka buɗe a cikin tsawowi bakwai yana bayyana tarihin da muke ciki a yanzu. Asirin ya kasance a ɓoye har sai da tarihin da yake wakilta ya iso. Wannan shi ne lokacin da Mai Taimako, Ruhun “gaskiya,” yake bayyana gaskiyar da Yahaya ya kira Wahayin Yesu Almasihu, gama Yesu Almasihu shi ne Gaskiya. Ba kawai cewa kalmar “gaskiya” tana wakiltar halin Allah ba ne. Kuma ba kawai wahayi ne game da wannan abin ban mamaki ga masani a harsuna ba, cewa ana amfani da kalmar Ibrananci ta “gaskiya” ta hanyoyi masu zurfi ƙwarai a ko’ina cikin Nassosi. Amma kuma mu’ujiza ce mai ban al’ajabi wadda, idan aka fahimce ta, take zama mabuɗin buɗe annabce-annabcen littafin Wahayi, kuma ta yin haka tana buɗe dukan Littafi Mai Tsarki. Amma wannan ga waɗanda kaɗai suke shirye su gani, su ji, su kuma kiyaye abubuwan da aka rubuta a cikinsa, gama lokaci ya yi kusa.

In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.

Domin mutane su gane “gaskiya” ta irin wannan hanya har a tsarkake su ta wurinta, akwai bukatar kasancewar Ruhu Mai Tsarki. Mutane za su iya fahimtar kalmar “gaskiya” a fannin tunani, har ma su yi mamakin muhimmancinta, amma dole ne a ci “gaskiya”. Dole ne a shigar da ita a ciki, a kuma mai da ita wani ɓangare na kwarewar mutum, domin Maganar tana isar da ikon halittar Allah ga waɗanda suke neman a sāke su zuwa surar Almasihu. Ɗaya daga cikin wuraren farawa na bincikena na kaina game da kalmar Ibrananci da aka fassara da “gaskiya” shi ne malaman Ibrananci, waɗanda su ma suke magana a kan banmamakin yanayin kalmar “gaskiya” da kuma yadda ake amfani da ita a cikin Littafi Mai Tsarki. Amma babu wani dalili na gaskata cewa fahimtarsu ta ilimi game da kalmar “gaskiya” ta kai su ga Almasihu.

The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.

Gaskiyar annabci cewa kalmar tana bukatar a ci ta tare da kasancewar Ruhu Mai Tsarki tana maimaita ma’anar da Sister White ta bayar game da “mai” a cikin misalin budurwai goma, haka kuma da bayaninta game da rukuni biyu na budurwan da suke jiran Ango.

A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?

Alama sau da yawa tana da ma’ana fiye da ɗaya, kuma ya kamata a ƙayyade ma’anarta ne ta wurin yanayin da aka sanya alamar a cikinsa. Ba za a ƙayyade ta bisa ga ma’anar kalmar da masani a nahawu ya bayar ba ko kuwa bisa ga ƙayyadadden lokacin tarihi da aka rubuta kalmar a cikinsa ba. Waɗannan hanyoyi biyu ne malaman tauhidi na Adventism suka runguma domin su musanta “gaskiya.” Ana ƙayyade alama ne ta wurin yanayin da aka yi amfani da ita a cikinsa. A cikin Ruhun Annabci, kalmar “mai” a cikin misalin budurwai goma tana wakiltar aƙalla abubuwa daban-daban kaɗan, gwargwadon yanayin nassin da aka sami “mai” a cikinsa. Me ya sa wani rukuni na budurwai yake da mai, ɗayan kuma ba shi da shi?

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Akwai wata duniya kwance cikin mugunta, cikin ruɗi, da ɓacewar hankali, a cikin inuwar mutuwa kanta,—barci take, barci take. Waɗanne ne suke jin azabar rai domin a tashe su? Wace murya ce za ta iya kai musu? Hankalina ya ɗauke ni zuwa nan gaba sa’ad da za a ba da sigina, ‘Ga Ango yana zuwa; ku fita ku tarye Shi.’ Amma waɗansu za su yi jinkiri wajen samo mai domin cika fitilunsu, kuma a makare za su gane cewa hali, wanda mai ɗin yake wakilta, ba abin canjawa ba ne. Wancan mai shi ne adalcin Almasihu. Yana wakiltar hali, kuma hali ba abin canjawa ba ne. Babu wani mutum da zai iya samunsa domin wani. Kowane mutum dole ne ya samo wa kansa hali da aka tsarkake daga kowane tabo na zunubi.” Bible Echo, Mayu 4, 1896.

The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.

Budurwai marasa hikima ba su mallaki halin da ake bukata domin su yi nasara a cikin rikicin da ke gabatowa nan kusa ba. Sun rasa adalcin Almasihu. Amma mai kuma saƙo ne, kuma man da ke cikin misalin budurwai goma a cikin “kwanaki na ƙarshe” shi ne saƙon gargaɗi na ƙarshe da Wahayin Yesu Almasihu yake wakilta, wanda ya kamata a ji, a karanta, kuma a kiyaye.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Shafaffu waɗanda suke tsaye a gaban Ubangijin dukan duniya, suna da matsayin da aka taɓa bai wa Shaiɗan a matsayin kerubin mai rufewa. Ta wurin tsarkakan halittu masu kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa marar yankewa da mazaunan duniya. Mai na zinariya yana wakiltar alherin da Allah yake tanadar fitilun masu bi da shi, domin kada su yi laushin haske su mutu. Da ba don ana zubo wannan tsattsarkan mai daga sama cikin saƙonnin Ruhun Allah ba, da ikon mugunta sun sami cikakkiyar mulki a kan mutane.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Ana zubar wa Allah mutunci sa’ad da ba mu karɓi saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin man zinariya wanda zai zuba cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu. Sa’ad da kiran zai zo, ‘Ga angon nan yana zuwa; ku fito ku tarye shi,’ waɗanda ba su karɓi mai mai tsarki ba, waɗanda ba su riƙe alherin Almasihu a cikin zukatansu ba, za su gane, kamar budurwai marasa hikima, cewa ba su shirya su sadu da Ubangijinsu ba. Ba su da ikon, a cikin kansu, na samun mai ɗin, kuma rayuwarsu ta lalace. Amma idan aka roƙi Ruhu Mai Tsarki na Allah, idan muka yi roƙo kamar yadda Musa ya yi, ‘Ka nuna mini ɗaukakarka,’ za a zuba ƙaunar Allah a cikin zukatanmu. Ta wurin bututun zinariya, za a isar mana da man zinariya. ‘Ba da ƙarfi ba, ba kuma da iko ba, sai dai ta wurin Ruhuna, in ji Ubangijin runduna.’ Ta wurin karɓar haskoki masu haske na Ranar Adalci, ’ya’yan Allah suna haskakawa kamar fitilu a cikin duniya.” Review and Herald, July 20, 1897.

The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.

“Mai” shi ne saƙo na ƙarshe, wanda kuma, a sake, shi ne Wahayin Yesu Almasihu. A cikin nassin, waɗanda suke so su sami mai ɗin, dole su yi roƙo ga Allah kamar yadda Musa ya yi a kogon Horeb. Amma ku lura cewa, idan za mu “yi roƙo, kamar yadda Musa ya yi” cewa Allah ya “nuna” mana “ɗaukakarsa,” dole ne mu fara roƙon Ruhu Mai Tsarki wanda shi ne Mai Ta’aziyya. Idan muka yi haka, to, ta wurin mala’iku da bututun zinariya biyu za mu karɓi adalcin Almasihu. Muna ruɗin kanmu idan muna tsammani za mu iya yin addu’a da roƙo domin halin Almasihu kamar yadda al’adu da ɗabi’un Adventism na Laodicea suke nuna ya kamata a yi, alhali kuwa a lokaci guda muna ƙin saƙon Wahayin Yesu Almasihu. Ana isar mana da adalcinsa ta wurin “saƙonnin Ruhun Allah,” waɗanda ake isarwa ta wurin shafaffu biyu waɗanda suke tsaye a gaban kursiyin Allah. Sa’ad da muka ƙi saƙonsa, muna ƙin adalcinsa.

> Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.

> Sai na amsa, na ce masa, Waɗanne ne waɗannan itatuwan zaitun biyu a gefen dama na maƙerin fitilar, da kuma a gefen hagunsa? Na sāke amsawa kuma, na ce masa, Mene ne waɗannan rassan zaitun biyu waɗanda ta cikin bututun zinariya biyu suke zub da man zinariya daga kansu? Sai ya amsa mini ya ce, Ashe, ba ka san abin da waɗannan suke ba? Sai na ce, A’a, ranka ya daɗe. Sa’an nan ya ce, Waɗannan su ne shafaffu biyu, waɗanda suke tsaye a gaban Ubangijin dukan duniya. Zakariya 4:11–14.

The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.

“Shafaffu” biyu, “waɗanda suke tsaye a gaban Ubangijin dukan duniya,” an kuma wakilta su a matsayin shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya.

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

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

Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.

Ko muna duba shaidar Zakariya ko kuwa ta Yohanna game da shaidu biyu, mahallin kowace shaida shi ne tsarin sadarwa wanda shi ne gaskiya ta fari da aka ambata dangane da saƙon Wahayin Yesu Almasihu a Ru’ya ta Yohanna sura ta ɗaya aya ta ɗaya. Daga wurin Uba, zuwa ga Ɗa, zuwa ga mala’iku, zuwa ga annabi, zuwa ga ikilisiya. Tsarin da cikin sa Almasihu yake magana da ’yan Adam babban fahimta ne da yake neman ya bayyana a cikin saƙon gargaɗi na ƙarshe. Wannan ya yi daidai da muhimmancin da aka jaddada a cikin gabatarwar saƙon mala’ika na fari da na uku.

The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.

Saƙon mala’ika na fari an wakilta shi ta wurin William Miller. Miller yana da halaye na annabci da dama waɗanda dole ne a gane su. Shi ne “Uban” wannan motsi, wanda bisa ga ma’anar Alfa da Omega yake buƙatar cewa lalle ne za a sami ɗa. Ya wakilci wani motsi da aka wakilta da suna “Millerite,” wadda ita ce kalmar da ake amfani da ita ga wani irin dutse. An yi amfani da shi wajen tsara wata ƙungiya ta ƙa’idojin Littafi Mai Tsarki na fassarar annabci. Waɗannan ƙa’idoji suna zama babban ɓangare na sadar da saƙonnin Ruhun Allah waɗanda ko dai aka ƙi ko kuwa aka karɓa yayin da mutanen zamanin Miller suka zaɓi ko za su ci gaba da riƙe yanayinsu na wauta irin na Laodicea ko kuwa su zama Filadelfiyawa masu hikima. A matsayin uban saƙon mala’ika na fari, yana misalta wani motsi da zai shelanta saƙon mala’ika na uku, kuma fahimtar wannan motsi game da saƙon za ta kasance ƙarƙashin jagorancin wata ƙa’ida ta musamman ta Littafi Mai Tsarki game da fassarar annabci wadda za ta kafa saƙon mala’ika na uku da ƙarfi kamar yadda aka yi amfani da Miller wajen kafa saƙon mala’ika na fari. Allah ba ya taɓa canzawa, Yesu Almasihu shi ne ɗaya jiya, yau, har abada.

> Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.

> Kada ku ruɗu, ’yan’uwana ƙaunatattu. Kowace baiwa mai kyau, da kowace baiwa cikakkiya, daga sama take, tana saukowa daga wurin Uban haskoki, wanda a wurinsa babu canjawa, balle inuwar juyawa. Da nufinsa ne ya haife mu ta wurin maganar gaskiya, domin mu zama kamar nunan fari na halittunsa. Yaƙub 1:16–18.

In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.

A farkon ko kuma a ƙarshen Adventism, saƙonnin Ruhun Allah waɗanda mai yake wakilta, ana isar da su ta wurin shaidu biyu. A farkon, tare da Millerites, shaidu biyun su ne Tsohon Alkawari da Sabon Alkawari, kuma a ƙarshen su ne Littafi Mai Tsarki da Ruhun Annabci. Wannan ne dalilin da ya sa Yahaya, wanda ya fi kowa cikakken misalta ƙarshen mutanen Allah a kwanakin ƙarshe na shari’ar bincike, ya kasance a tsibirin Patmos.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Ni Yohanna, wanda ni ma ɗan’uwanku ne, kuma abokin tarayya a cikin tsanani, da a cikin mulki da haƙurin Yesu Almasihu, na kasance a tsibirin da ake kira Patmos, sabili da maganar Allah, da kuma sabili da shaidar Yesu Almasihu. Ru’ya ta Yohanna 1:9.

The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.

Yanayin annabci na Patmos yana wakiltar cewa ana tsananta wa Yohanna. Ana tsananta masa ne saboda karɓar saƙonnin Ruhun Allah waɗanda suke bayyana Wahayin Yesu Almasihu ta wurin Littafi Mai Tsarki da Ruhun Annabci.

The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.

Ana kuma wakiltar tsanantar mutanen Allah na “kwanaki na ƙarshe” a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya sa’ad da aka kashe shaidu biyu a tituna, kuma kowa ya yi murna da mutuwarsu. A sura ta goma sha ɗaya, waɗannan shaidu biyu su ne Iliya da Musa. Sun ba da shaidarsu na tsawon shekara uku da rabi, sa’an nan kuma aka kashe su, amma daga baya aka tashe su daga matattu.

All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.

Dukan annabawa sun fi magana game da kwanaki na ƙarshe fiye da yadda suka yi magana game da tarihinsu na kansu; saboda haka, idan akwai wani littafi da yake magana game da kwanaki na ƙarshe, shi ne littafin Ru’ya ta Yohanna, inda dukan littattafan Littafi Mai Tsarki suke haɗuwa kuma suke ƙarewa. Saboda haka dole ne a sami wani “saƙo” a kwanaki na ƙarshe wanda za a kashe, sa’an nan kuma daga baya a ta da shi. Ru’ya ta Yohanna sura ta goma sha ɗaya ta misalta tarihin Juyin Juya Halin Faransa, amma a fili ta fi nuna kai tsaye hari ne a kan saƙon mala’ika na uku a kwanaki na ƙarshe. Saƙon da kuma motsin da saƙon Miller da motsinsa suka kasance misali na su sun sha wannan harin kuma suka mutu a ranar 18 ga Yuli, 2020. Bisa ga Ru’ya ta Yohanna sura ta goma sha ɗaya, dabbar da ta fito daga ramin marar ƙasa ce za ta aiwatar da wannan hari.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.

> Kuma sa’ad da za su gama shaidarsu, dabbar nan da take hawa daga ramin marar ƙasa za ta yi yaƙi da su, za ta ci nasara a kansu, ta kuma kashe su. Kuma gawawwakin su za su kwanta a kan titin babban birnin nan, wanda a ruhance ake kiransa Saduma da Masar, inda kuma aka gicciye Ubangijinmu. Ru’ya ta Yohanna 11:8, 9.

Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.

’Yar’uwa White ta sanar da mu cewa “ramin marar ƙasa” yana wakiltar sabon bayyanuwar ikon Shaidan.

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Sa’ad da suka gama [suke gamawa da] shaidarsu.’ Lokacin da aka ƙaddara wa shaidun nan biyu su yi annabci sanye da tsummoki ya ƙare a shekara ta 1798. Yayin da suke kusantar ƙarshen aikinsu cikin duhu da rashin bayyana, za a yi yaƙi da su ta wurin ikon da aka wakilta da cewa ‘dabbar nan da take fitowa daga ramin zurfi marar ƙarshe.’ A cikin yawancin al’umman Turai, ikon-ikon da suka yi mulki a cikin Ikilisiya da Jiha an daɗe ƙarnuka da dama Shaidan yake sarrafa su ta hannun papacy. Amma a nan an kawo a gani sabon bayyanuwar ikon Shaidan.” The Great Controversy, 268.

There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.

Akwai iko uku da aka bayyana a cikin littafin Ru’ya ta Yohanna waɗanda suka fito daga ramin marar ƙasa; na fari da aka ambata shi ne Musulunci a Ru’ya ta Yohanna sura ta tara aya ta biyu, na biyu kuma shi ne rashin yarda da Allah na Juyin Juya Halin Faransa a sura ta goma sha ɗaya aya ta takwas, na uku kuwa shi ne Roma ta zamani a sura ta goma sha bakwai aya ta takwas. “Sabuwar bayyanuwa” a kwanaki na ƙarshe wadda ba za ta kai hari ga motsin da motsin Millerite ya wakilta kaɗai ba, amma za ta kai hari ga duniya ma, ita ce farkawar jabu ta Kiran Tsakar Dare na jabu wadda ake sani da suna “Woke-ism.” Woke-ism yana wakiltar “sabuwar bayyanuwar ikon Shaidan” wadda maƙiyin Kristi na Jesuit na yanzu yake ɗaukaka, kuma ‘yan kasuwa ne suke yaɗa ta, tare da shugabannin siyasa na Majalisar Ɗinkin Duniya, wakilan masu sassauci a cikin majami’un Furotesta da suka fāɗi a cikin Amurka, da kuma jam’iyyar Democrat tare da haɗin gwiwar ‘yan Republican na RINO waɗanda ko dai suke inganta ko kuma suke barin a inganta dukkan nau’o’in salon rayuwa karkatattu na al’ummar ‘yan luwaɗi kamar yadda aka wakilta a sura ta goma sha ɗaya a matsayin “Sodom.” Waɗannan iko uku su ne suke jagorantar duniya zuwa Armageddon, kuma ana kuma wakiltar su da “Masar,” alamar rashin yarda da Allah da son duniya. A cikin yanayin rashin doka da oda na Juyin Juya Halin Faransa, wanda shi ma wani sashe ne na waɗannan iko uku da suka ƙunshi abin da Sister White ta kira “muguwar haɗin guiwa,” ko dai kai tsaye suna inganta Woke-ism ko kuma suna barin a inganta shi. Woke-ism shi ne jabun kwaikwayon Shaidan na farkawar budurwai goma. Muna da ƙarin abin tattaunawa a kan waɗannan batutuwa, amma da fari muna bukatar mu tattauna abin da ya biyo bayan kisan da aka yi a titi wanda aka kammala a ranar 18 ga Yuli, 2020.

And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.

Kuma kuma, ya kai mai karatu ƙaunatacce, don Allah ka fahimta cewa ba ni da wata goyon baya da zan bayar ga jam’iyyar Republican. Babu wata akidar siyasa da nake da wani amincewa da ita. Abin da nake nuni da shi kawai shi ne tsarin motsin annabci da ke wanzuwa a cikin Amurka, Majalisar Ɗinkin Duniya da kuma Papacy. Za a yi magana a kan waɗannan motsi da takamaimai sosai sa’ad da muka fara kai tsaye tattauna game da ƙahoni biyu waɗanda suke daidaici da juna tun daga 1798 har zuwa dokar Lahadi.

The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.

Woke-ism na shaidan wanda yake wakiltar Kiran Tsakar Dare na ƙarya yana gabatar da ainihin Kiran Tsakar Dare, kuma kafin lokacin sahihin Kiran Tsakar Dare, waɗanda aka kashe a tituna za su ƙarshe su rikide su zama ko dai budurwa marar hikima ko kuma budurwa mai hikima. Lokacin da ɗaure halayenmu ya ke cika zuwa ko dai gungumen da aka ƙaddara domin wutar hallaka ko kuma gungumen domin rumbun sama ya riga ya zo yanzu.

Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.

’Yar’uwa White ta bayyana cewa a lokacin jinkirin, budurwai marasa hikima na tarihin Millerite sun mayar da martani ga abin takaicin gwaji dabam da yadda budurwai masu hikima suka yi, ta haka kuma tana nuna cewa zuwa lokacin jinkirin halayensu sun riga sun kafu. Amma shaidar Irmiya tana sanar da mu cewa za mu iya zaɓar komawa ga Allah, kuma ba kawai zai komo gare mu ba, amma zai mai da mu katanga mai shinge ta tagulla a gaban mugaye da masu ban tsoro yayin da ake amfani da mu a matsayin bakinsa cikin rikicin da ke tafe. A wannan mahangar annabci ne Yesu ya yi mana alkawarin ta’azantar da mu. Wannan ne muhimmancin surori huɗu na Yohanna waɗanda aka kafa a cikin tarihinmu na yanzu.

The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.

Mai shi ne Ruhu Mai Tsarki; shi ne hali, kuma shi ne saƙonnin Ruhun Allah. Ruhun Allah shi ne “Mai Ta’azantarwa.” Kamar yadda Allah ya ƙaunaci duniya har ya ba da Ɗansa makaɗaici haifaffe, kuma kamar yadda Yesu ya miƙa kasancewarsa ta allahntaka domin da yardar rai ya karɓi ɗan’adamcin da ya halitta a matsayin ɓangare na kansa har abada, haka ma Ruhun Mai Tsarki da aka ba da shi a wannan zamani zai zauna tare da mu har abada.

> If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.

> Idan kuna ƙaunata, ku kiyaye umarnaina. Kuma zan roƙi Uba, shi kuwa zai ba ku wani Mai Taimako dabam, domin yă zauna tare da ku har abada; wato Ruhun gaskiya; wanda duniya ba za ta iya karɓa ba, domin ba ta gan shi, ba ta kuma san shi ba: amma ku kun san shi; domin yana zaune tare da ku, kuma zai kasance a cikinku. Ba zan bar ku marasa ta’aziyya ba: zan zo gare ku. Yohanna 14:15–18.

This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.

Wannan hadayar da Ruhu ya yi ta zaɓar ya zauna tare da ’yan Adam har abada, ta yi daidai da hadayar sauran mutum biyu na trion samaniya. Wataƙila abin da yake da muhimmanci kamar hadayar da Ruhu ya yi cikin yardarsa ta zauna a cikin kowane ɗaya daga cikin waɗanda aka fansa har abada shi ne cewa zuwan “Mai Ta’azantarwa” a cikin wannan tarihin na musamman yana bayyana lokacin da aka hatimce mutanen Allah domin madawwamiya.

> And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.

> Kada kuma ku ɓata wa Ruhu Mai Tsarki na Allah rai, wanda ta wurinsa aka hatimce ku har zuwa ranar fansa. Afisawa 4:30.

In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.

A cikin tarihin da alkawarin Mai Ta’azantarwa ya cika sarai, wato tarihin mutum dubu ɗari da arba’in da huɗu, Ruhun zai “zauna” a cikinmu “har abada.” Kowane Kirista da ya cika sharuddan bishara ya karɓi Ruhu Mai Tsarki, sabili da haka aka “hatimce shi har zuwa ranar fansa,” amma wannan hatimci kawai yana nuni ne gaba zuwa lokacin da za a hatimci mutum dubu ɗari da arba’in da huɗu a cikin wannan tarihi na yanzu. A cikin Afisawa, waɗanda aka hatimce har zuwa ranar fansa an bambanta su da waɗanda suke “baƙanta wa” “Ruhu Mai Tsarki rai.” Suna baƙanta wa Ruhu Mai Tsarki rai ta wurin ƙin karɓar saƙonnin Ruhun Allah, ta haka kuma suna ƙin karɓar man zinariya. Sa’ad da Almasihu ya yi alkawarin aiko mana da “Mai Ta’azantarwa,” “Ruhun gaskiya,” a cikin wannan zamani na rashin cika buri, Yana alkawarin sanya hatiminsa a kanmu, kuma hatiminsa yana wakiltar kiyaye dokokinsa, musamman umarnin Asabar, wadda ita ce ranar da Yohanna ya karɓi wahayi, kuma wadda ita ce batun da yake gab da fuskantar duniya.

The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.

Ana cika hatimin budurwai masu hikima kafin gwajin dokar Lahadi, gama a can ne za a bayyana halayen duka masu hikima da marasa hikima, kuma hali ba ya taɓa samuwa a lokacin rikici, sai dai kawai a bayyana shi. Hatimin yana wakiltar, a cikin sauran abubuwa, sauyawa daga tunanin Laodiceya zuwa tunanin Filadelfiya. Matsalar ita ce, domin a cika wannan sauyin, gwaji na fari ga kowannenmu shi ne mu fahimta da gaske cewa har zuwa yanzu mun kasance Laodiceyawa, gama a matsayinmu na Laodiceyawa babban yanayin ruhaniyarmu shi ne cewa komai yana lafiya, alhali kuwa a zahiri komai ba daidai yake ba. Dole ne a ajiye wannan hali gefe, yana ɗaya daga cikin ƙazantattun abubuwan da dole ne a raba su da abin tamani.

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Da zarar an sa wa mutanen Allah hatimi a goshinsu—ba wani hatimi ko alama ce da za a iya gani ba, sai dai kafuwa cikin gaskiya, ta fuskar fahimta da kuma ta ruhaniya, har ba za a iya motsa su ba—da zarar an hatimce mutanen Allah kuma aka shirya su domin girgizawar, to za ta zo. Hakika, ta riga ta fara; hukuncin Allah yanzu yana kan ƙasar, domin ya ba mu gargaɗi, cewa mu san abin da ke zuwa.” Seventh-day Adventist Bible Commentary, juzu’i na 4, 1161.

The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.

“Mai Taimako” wanda Yesu ya yi wa almajiransa alkawari, wanda yake ta’azantar da su a lokacin ɓacin rai, yana shiryar da mutanensa zuwa ga dukan gaskiya, kuma ta wurin “kafuwa cikin gaskiya” ne ake hatimce mu. “Gaskiyar” da ya kamata mutanen Allah su kafu a cikinta a wannan lokaci ita ce “gaskiyar” da ake buɗe hatiminta jim kaɗan kafin lokacin alheri ya ƙare, gama “lokaci ya yi kusa.” Wannan gaskiyar ita ce tsarin ɓoyayyen tarihin tsawar bakwai, kuma wannan ɓoyayyen tarihi yana bayyana tarihin da a cikinsa ake buɗe Wahayin Yesu Almasihu. ɓoyayyen tarihin tsawar bakwai zai cika a daidai lokacin da ake buɗe hatimin “gaskiyar” da ake wakilta a matsayin ɓoyayyen tarihi. Buɗe hatimin “gaskiyar” shi ne abin da yake hatimta waɗanda suka karɓi saƙon da a dā an riga an hatimce.

God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.

Ana hatimce mutanen Allah a goshinsu tun kafin girgizar al’ummai masu fushi da take faruwa a lokacin dokar Lahadi, ta haka ne ake fara halakar ƙasa. Wahayin Yesu Almasihu shi ne “maganganun annabcin” littafin Ru’ya ta Yohanna waɗanda ba za a ƙara hatimce su ba, gama lokaci ya yi kusa. Ita ce gaskiyar da yanzu ya kamata a karanta, a ji, kuma mafi muhimmanci a kiyaye, idan muna so a albarkace mu.

> Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.

> Yahuda ya ce masa, ba Iskariyoti ba, Ubangiji, yaya ne za ka bayyana kanka gare mu, ba kuwa ga duniya ba? Yesu ya amsa ya ce masa, In wani ya ƙaunace ni, zai kiyaye maganata: Ubana kuma zai ƙaunace shi, mu kuma za mu zo wurinsa, mu zauna a gare shi. Wanda ba ya ƙaunata ba, ba ya kiyaye maganganuna: maganar da kuke ji kuwa ba tawa ba ce, amma ta Uban da ya aiko ni. Waɗannan abubuwa na faɗa muku tun ina tare da ku. Amma Mai Taimako, wato Ruhu Mai Tsarki, wanda Uba zai aiko cikin sunana, shi ne zai koya muku dukan abubuwa, ya kuma tuna muku da duk abin da na faɗa muku. Yahaya 14:22–26.

For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”

Ga waɗanda suke kiyaye saƙon da ake ɓullowa, alkawarin shi ne cewa Mai Taimako zai “koyar” da mu “dukan kome” “duk abin da” Yesu ya faɗa “gare ku.” Wannan shi ne alkawarin da aka cika wa almajiran Emmaus, sannan daga baya ga almajirai goma sha ɗaya. Sa’ad da Almasihu ya ɗauke hannunsa daga “riƙe” idanun almajiran Emmaus, sannan daga baya ya “buɗe” “fahimtar” almajirai goma sha ɗaya domin su iya “fahimtar Littattafai” sarai, yana rubuta wani alkawari ne ga waɗanda suke rayuwa a cikin “kwanaki na ƙarshe” waɗanda za su dawo daga baƙin cikinsu, su tuba daga yanayin Laodiceyarsu, kuma su karɓi “gaskiya.” “Mai Taimako” a cikin “kwanaki na ƙarshe” zai “tunatar da” mu “dukan kome” yayinda yake koyar da mu “dukan kome.” Kamar yadda yake da muhimmanci sosai ya tuna mana da gaskiyoyin da suka shuɗe yayinda yake koyar da mu dukan kome, haka kuma zai “nuna mana abubuwan da za su zo.”

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Duk da haka ina gaya muku gaskiya; ya fi muku amfani in tafi: gama in ban tafi ba, Mai Ta’aziyya ba zai zo gare ku ba; amma in na tafi, zan aiko shi gare ku. Kuma sa’ad da ya zo, zai hukunta duniya game da zunubi, da adalci, da hukunci: Game da zunubi, domin ba su gaskata da ni ba; Game da adalci, domin ina tafiya wurin Ubana, ba kuwa za ku ƙara ganina ba; Game da hukunci, domin an yi wa sarkin duniyan nan hukunci. Har yanzu ina da abubuwa da yawa da zan faɗa muku, amma ba za ku iya ɗaukarsu yanzu ba. Amma sa’ad da shi, Ruhun gaskiya, ya zo, zai bishe ku cikin dukan gaskiya: gama ba zai yi magana daga kansa ba; amma duk abin da ya ji, shi ne zai faɗa: kuma zai nuna muku abubuwan da za su zo. Shi zai ɗaukaka ni: gama zai karɓa daga abin da yake nawa, ya kuwa bayyana shi gare ku. Yohanna 16:7–14.

At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.

A wannan lokaci Mai Ta’aziyya zai “jagorance” mu cikin “gaskiya,” ya “koya mana kome,” har da “abubuwa masu zuwa,” domin a wannan lokaci Yesu har yanzu yana da “abubuwa da yawa da zai faɗa mana.” Waɗannan abubuwa, ko daga “tunaninmu” suke, ko kuwa “abubuwa masu zuwa” ne, ko kuma yawancin “abubuwan” da har “yanzu” yake da su da zai faɗa mana, su ne abin da yake hatimce mu domin rikicin da ke zuwa. Hakan kuwa yana yi ne, domin gaskiyarsa tana wakiltar ikonsa na halitta. Yana hatimce mu tun kafin rikicin da ke zuwa, domin nufinsa shi ne a riga an yi mana gargaɗi game da mafi girman zamani na tsanantawa a kan mutanensa da ya taɓa faruwa a tarihin tsarki. Wannan tsanantawar musamman tana bayyana cewa kalmomi da ayyukan da muka yi a baya za a tuna da su kuma a yi amfani da su a kanmu, kamar yadda aka karkatar da kalmomin Almasihu a kansa. Duk da haka, ya kamata mu gabatar da saƙon a matsayin shaida a kan tawayensu, kamar yadda Ezekiyel da Almasihu suka wakilta.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Ku tuna da maganar da na faɗa muku, Bawa bai fi ubangijinsa girma ba. In sun tsananta mini, su ma za su tsananta muku; in sun kiyaye maganata, ta ku ma za su kiyaye. Amma duk waɗannan abubuwa za su yi muku saboda sunana, domin ba su san Wanda ya aiko ni ba. Da ban zo na yi musu magana ba, da ba su da zunubi: amma yanzu ba su da abin rufe zunubinsu. Wanda yake ƙina yana kuma ƙin Ubana. Da ban aikata a cikinsu ayyukan da ba wani mutum ya taɓa yi ba, da ba su da zunubi: amma yanzu sun gani kuma sun ƙi ni da Ubana duka. Amma wannan ya faru ne domin a cika maganar da aka rubuta cikin dokarsu, Sun ƙi ni ba dalili. Amma idan Mai Taimako ya zo, wanda zan aiko muku daga wurin Uba, wato Ruhun gaskiya, wanda yake fitowa daga wurin Uba, shi zai ba da shaida game da ni. Yohanna 15:20–26.

The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.

“Ruhun gaskiya” wanda shi ne “Mai Ta’aziyya” zai “shaida game da” Almasihu, wanda shi ne “gaskiya.” Kuma “gaskiyar” ita ce Alfa da Omega, na fari kuma na ƙarshe, mafari kuma matuƙa. Ɓoyayyen tarihin tsãwa bakwai, wanda yanzu ake warwarewa daga hatimi, shi ne saƙon hatimin mutum dubu ɗari da arba’in da huɗu. A bayan abin da ya biyo bayan 18 ga Yuli, 2020, Irmiya ya ba da misali cewa za mu iya zaɓar mu komo gare Shi wanda ya fara ƙaunarmu. A cikin cika wannan aikin na komowa, muna da alhakin rarrabe abu mai daraja daga marar amfani. Idan muka aiwatar da cetonmu, da tsoro da rawar jiki, kuma muka cika wannan aikin, za a sa mana hatimi, nan da nan kuma mu shiga cikin mafi girman rikici a tarihin duniya. Haka kuma za mu sami gata na dandana tarihin da annabawa, sarakuna, da adalai suka yi marmarin gani.

Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.

Waɗanda suka ɗauki wannan aiki suka koma, “za su yi tafiya cikin hasken da yake fitowa daga kursiyin Allah,” kuma ta “wurin mala’iku za a kasance da sadarwa marar yankewa tsakanin sama da ƙasa,” wadda ita ce hanyar sadarwar da aka bayyana a aya ta farko ta littafin Ru’ya ta Yohanna.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Ba dukan mutanen wannan duniya ba ne suka ɗauki ɓangaren maƙiyi gāba da Allah. Ba duka ba ne suka zama marasa aminci. Akwai kaɗan masu aminci waɗanda suke gaskiya ga Allah; gama Yohanna ya rubuta: ‘Ga waɗanda suke kiyaye umarnan Allah, da bangaskiyar Yesu.’ Ru’ya ta Yohanna 14:12. Ba da daɗewa ba za a yi yaƙin da tsanani tsakanin waɗanda suke bauta wa Allah da waɗanda ba sa bauta masa. Ba da daɗewa ba duk abin da za a iya girgizawa za a girgiza shi, domin abubuwan da ba za a iya girgizawa ba su kasance.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> “Shaidan mai ƙwazo ne wajen nazarin Littafi Mai Tsarki. Ya san cewa lokacinsa kaɗan ne, kuma yana neman a kowane fanni ya yi gāba da aikin Ubangiji a kan wannan duniya. Ba zai yiwu a bayyana irin gogewar mutanen Allah waɗanda za su kasance da rai a duniya ba sa’ad da ɗaukakar sama da maimaituwar tsanantawar zamanin dā suka gaurayu. Za su yi tafiya cikin hasken da yake fitowa daga kursiyin Allah. Ta wurin mala’iku za a kasance da sadarwa marar yankewa tsakanin sama da duniya. Kuma Shaidan, yana kewaye da mugayen mala’iku, yana kuma ikirarin shi Allah ne, zai yi mu’ujizai iri iri, domin ya ruɗi, in mai yiwuwa ne, har ma zaɓaɓɓu. Mutanen Allah ba za su sami tsaronsu cikin yin mu’ujizai ba, gama Shaidan zai kwaikwayi mu’ujizan da za a yi. Mutanen Allah da aka gwada aka kuma tabbatar za su sami ƙarfinsu cikin alamar da aka ambata a Fitowa 31:12–18. Ya kamata su ɗauki matsayinsu a kan rayayyen kalma: ‘An rubuta.’ Wannan ne kaɗai harsashin da za su iya tsayawa a kansa da tabbaci. Waɗanda suka karya alkawarinsu da Allah kuwa, a wannan rana za su kasance ba tare da Allah ba kuma ba tare da bege ba.

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> “Masu bauta wa Allah za a bambanta su musamman ta wurin kiyaye dokoki na huɗu, domin wannan ita ce alamar ikon Allah na halitta kuma shaidar ikirarinsa a kan girmamawa da sujada daga mutum. Za a bambanta mugaye ta wurin ƙoƙarinsu na rushe abin tunawa na Mahalicci da kuma ɗaukaka kafuwar Roma. A cikin wannan muhawarar rikici, dukan Kiristendam za ta rabu zuwa manyan rukuni biyu, waɗanda suke kiyaye dokokin Allah da bangaskiyar Yesu, da kuma waɗanda suke bauta wa dabbar da siffarta, kuma suke karɓar alamarta. Ko da yake coci da gwamnati za su haɗa ƙarfinsu domin tilasta wa kowa, ‘ƙanana da manya, mawadata da matalauta, ’yantattu da bayi,’ su karɓi alamar dabbar, duk da haka mutanen Allah ba za su karɓe ta ba. Ru’ya ta Yohanna 13:16. Annabin Patmos yana ganin ‘waɗanda suka yi nasara a kan dabbar, da a kan siffarta, da a kan alamarta, da kuma a kan adadin sunanta, suna tsaye a kan tekun gilashi, suna riƙe da garayan Allah,’ suna raira waƙar Musa da ta Ɗan Ragon. Ru’ya ta Yohanna 15:2.”

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.

> “Gwaje-gwaje da fitintinu masu ban tsoro suna jiran mutanen Allah. Ruhun yaƙi yana tada al’ummai daga wannan ƙarshen duniya zuwa wancan. Amma a tsakiyar lokacin wahala mai zuwa,—lokacin wahala irin wanda ba a taɓa yi ba tun da aka kafa al’umma,—zaɓaɓɓun mutanen Allah za su tsaya ba tare da girgizuwa ba. Shaiɗan da rundunarsa ba za su iya hallaka su ba, gama mala’iku masu fifikon ƙarfi za su kāre su.” Testimonies, juzu’i na 9, 15–17.

It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.

Yana da amfani a gane cewa wannan nassi ƙarshen wani babi ne da ya fara a shafi na goma sha ɗaya na Testimonies, juzu’i na tara, wanda za a iya gane shi a matsayin wakiltar tara-goma sha ɗaya. Yana da amfani a lura cewa take yana magana ne game da zuwan Ango, haka kuma da taswirorin Habakkuk, inda Bulus ya samo ayar da ya rubuta a cikin littafin Ibraniyawa. Farkon babin yana yi wa tarihi alama wanda ya fara a ranar 11 ga Satumba, 2001, alluna biyu na alkawarin annabci da aka shiga a cikinsu a farkon Adventism, kuma cewa taken shi ne rikici na ƙarshe, wanda yake bayyana Kukan Tsakar Dare na ƙarshe. Ƙarshen babin yana cikin cikakkiyar jituwa da farkonsa, gama duka farkon da ƙarshe suna magana ne game da rikici na ƙarshe.

> “Section 1—For the Coming of the King

> “Sashe na 1—Domin Zuwan Sarki”

> “Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> “Har yanzu kaɗan kaɗai, sai Wanda zai zo ya zo, ba kuwa zai yi jinkiri ba.” Ibraniyawa 10:37.

> “The Last Crisis

> “Rikicin Ƙarshe”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.

> “Muna rayuwa ne a lokacin ƙarshe. Alamomin zamani da suke cika da sauri suna shelanta cewa zuwan Almasihu ya kusa ƙwarai. Kwanakin da muke rayuwa a cikinsu masu tsanani ne kuma masu muhimmanci. Ruhun Allah a hankali, amma tabbatacce, ana janyewa daga duniya. Annoba da shari’u tuni suna saukowa a kan masu raina alherin Allah. Masifun ƙasa da na teku, rikicewar halin zamantakewa, da fargabar yaƙi, alamu ne masu nuna abin da ke tafe. Suna nuna tun da wuri abubuwan da suke gabatowa masu girma ƙwarai.” Testimonies, juzu’i na 9, 11.

If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.

Idan muka komo muka kuma karɓi babban kiran zama “bakin” Allah kamar yadda Irmiya ya wakilta, nan ba da daɗewa ba za mu shiga cikin taron tattarawar da ta fi girma a tarihin alfarma.

> “He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

> Ya kuma yi musu maganganun bege da ƙarfin gwiwa. “Kada zuciyarku ta firgita,” in ji Shi; “kun gaskata ga Allah, ku gaskata gare Ni ma. A cikin gidan Ubana akwai mazaunai masu yawa: da ba haka ba ne, da na gaya muku. Ina tafiya domin in shirya muku wuri. Kuma idan na tafi na shirya muku wuri, zan sāke zuwa, in karɓe ku zuwa gare Ni kaina; domin inda nake, ku ma ku kasance a can. Kuma inda nake tafiya kun sani, hanyar kuma kun sani.” Yohanna 14:1–4. Saboda ku ne Na zo duniya; domin ku ne Na yi ta aiki. Sa’ad da Na tafi zan ci gaba da yin aiki domin ku da matuƙar himma. Na zo duniya domin in bayyana Kaina gare ku, domin ku ba da gaskiya. Ina tafiya zuwa wurin Ubana da Ubanku domin in yi aiki tare da Shi a madadinku.

> “‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.

> “‘Hakika, hakika, ina gaya muku, Mai ba da gaskiya gare Ni, ayyukan da Ni nake yi shi ma zai yi; har ma zai yi ayyuka mafi girma fiye da waɗannan; domin Ni ina tafiya wurin Ubana.’ Yohanna 14:12. Da wannan, Almasihu bai nufi cewa almajiran za su yi ƙoƙari mafi ɗaukaka fiye da waɗanda Shi ya yi ba, amma cewa aikinsu zai kasance da fadi da girma sosai. Bai yi nuni ga yin mu’ujizai kaɗai ba, amma ga dukan abin da zai faru a ƙarƙashin aikin Ruhu Mai Tsarki. ‘Sa’ad da Mai Taimako ya zo,’ in ji Shi, ‘wanda zan aiko muku daga wurin Uba, wato Ruhun gaskiya, wanda yake fitowa daga wurin Uba, Shi ne zai yi shaida game da Ni: ku ma kuma za ku yi shaida, domin kun kasance tare da Ni tun daga farko.’ Yohanna 15:26, 27.”

> “Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.

> An cika waɗannan kalmomi cikin banmamaki. Bayan saukowar Ruhu Mai Tsarki, almajiran suka cika da ƙauna sosai gare Shi da kuma ga waɗanda Ya mutu dominsu, har zukata suka narke ta wurin kalmomin da suka faɗa da addu’o’in da suka miƙa. Suka yi magana cikin ikon Ruhun; kuma a ƙarƙashin tasirin wannan iko, dubban mutane suka tuba.” Ayyukan Manzanni, 21, 22.

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