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# The Revelation of Jesus Christ - Number Seventeen

Wahayin Yesu Almasihu - Lamba Sha Bakwai

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Tayar da Ƙasusuwan Busassu: Kira zuwa Tsarki da Bangaskiya a Lokacin Jira

Author

Jeff Pippenger

Published

November 17, 2023

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The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Ƙasusuwan busassu da suke kwance matattu a kan titi, waɗanda suke jin “muryar” wanda yake kuka a cikin jeji, suna yin haka ne domin Mai Taimako ya zo, cikin cikar alkawarin Yesu na aiko shi. A cikin rashin cikar tsammani na farko na Milleriyawa, Milleriyawa suka fahimci cewa suna cikin lokacin jinkiri na misalin budurwai.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> Waɗanda suka yi baƙin ciki suka gani daga cikin Littafi Mai Tsarki cewa suna cikin lokacin jinkiri, kuma cewa dole ne su jira cikin haƙuri cikar wahayin. Shaidar nan guda ɗaya da ta sa suka sa ido ga Ubangijinsu a shekara ta 1843, ita ce ta sa suka sa ran zuwansa a shekara ta 1844.” Spiritual Gifts, volume 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Waɗanda aka yi musu kwatanci ta wurin Millerites suna maimaita abin da aka sha a farkon babban baƙin ciki, kuma sa’ad da suka yi haka, dole ne su fahimta cewa su ma suna cikin lokacin jinkiri na misalin budurwai. Tasirin Mai Ta’aziyya kaɗai ne yake ba su damar ganin wannan gaskiya. Wannan ganewa, wadda Mai Ta’aziyya ya jawo, an wakilta ta ta wurin annabci na farko da aka umarci Ezekiyel ya yi shela wa kwarin ƙasusuwan busassu, matattu.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Sa’an nan ya sāke ce mini, Ka yi annabci a kan waɗannan ƙasusuwan, ka ce musu, Ya ku busassun ƙasusuwa, ku ji maganar Ubangiji. Ga abin da Ubangiji Allah ya ce wa waɗannan ƙasusuwan: Ga shi, zan sa numfashi ya shiga cikinku, ku kuwa za ku rayu. Zan sa jijiyoyi a kanku, in sa nama ya fito a kanku, in rufe ku da fata, in sa numfashi a cikinku, ku kuwa za ku rayu; kuma za ku sani ni ne Ubangiji. Saboda haka na yi annabci kamar yadda aka umarce ni; kuma yayin da nake annabci, sai aka ji wata ƙara, ga shi kuma wata girgiza, ƙasusuwan kuwa suka taru, kowane ƙashi zuwa ga ƙashinsa. Da na duba kuwa, sai ga jijiyoyi da nama sun fito a kansu, fata kuma ta rufe su a samansu; amma babu numfashi a cikinsu. Ezekiel 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“Hayaniya” tana wakiltar Ruhu Mai Tsarki. A wannan lokaci budurwai suna bukatar su gane cewa suna cikin lokacin jinkiri. Umarnin Littafi Mai Tsarki game da abin da masu baƙin ciki dole ne su yi sa’ad da suka gane cewa suna cikin lokacin jinkiri yana da yawa. Irmiya yana koyar da cewa kada su taɓa komawa ga “taron masu ba’a,” wanda a cikin saƙon zuwa Filadelfiya shi ne majami’ar Shaidan. Haka kuma dole ne su raba abin mai daraja da abin banza. Abin mai daraja da aka kwatanta da abin banza yana da ma’ana biyu.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Na koya wa kaina wannan bambancin annabci tun shekaru da suka shige, sa’ad da na yi amfani da mafarkin William Miller. Na fayyace jauharorin daidai a matsayin gaskiyoyin maganar Allah, kuma jauharorin na bogi a matsayin gurɓatattun koyaswa. Bayan haka, an nuna mini cewa James White shi ma ya yi amfani da mafarkin William Miller, kuma a cikin amfani da ya yi da shi, ya bayyana jauharorin a matsayin amintattun mutanen Allah, da jauharorin na bogi kuma a matsayin masu ikirarin gaskiya na ƙarya. Sa’ad da na bincika abin da James White ya koyar game da mafarkin, sai na gane cewa mu duka muna daidai. Jauharorin na iya wakiltar amintattun mutanen Allah, kuma jauharorin na jabu, marasa aminci; amma jauharorin kuma na iya wakiltar gaskiyoyin maganar Allah, jauharorin na jabu kuma na iya zama koyaswar ƙarya. James White ya yi amfani da mafarkin Miller ga tarihin da James White yake rayuwa a cikinsa a wancan lokaci, amma ni na kusanci mafarkin ne a matsayin tarihin kwanaki na ƙarshe. Tare, waɗannan amfani biyu suna nuna cewa mutane sukan zama abin da suka gaskata, kuma idan suka zaɓi su riƙe koyaswar kuskure, za a share su ta taga ta wurin mutumin nan mai burushin ƙazanta, tare da koyaswar da suka haɗa kansu da ita. Mu ne abin da muke ci.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Sa’ad da masu baƙin ciki suka gane cewa suna cikin lokacin jinkiri, bisa ga Irmiya, ya wajaba su raba abin daraja daga abin ƙazanta.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> “Yaya ya kasance cewa mutane waɗanda suke yaƙi da gwamnatin Allah suke mallakar hikimar da suke nunawa a wasu lokuta? Shaidan kansa an koyar da shi a kotunan samaniya, kuma yana da sani game da nagarta kamar yadda yake da shi game da mugunta. Yakan gauraya mai daraja da marar amfani, kuma wannan ne yake ba shi ikon ruɗi. Amma domin Shaidan ya lulluɓe kansa da tufafin hasken sama, za mu karɓe shi a matsayin mala’ikan haske ne? Mai gwaji yana da wakilansa, waɗanda aka koyar bisa ga hanyoyinsa, aka hure su da ruhinsa, kuma aka dace da su domin aikinsa. Za mu ba da haɗin kai tare da su? Za mu karɓi ayyukan wakilansa a matsayin abin da yake dole domin samun ilimi?” Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Abu mai daraja da marar amfani suna wakiltar gaskiya da kuskure. Haka kuma suna wakiltar rukuni biyu na mutane.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> “‘Duk da haka, harsashin Allah yana tsaye tabbatacce, yana da wannan hatimi, Ubangiji ya san waɗanda suke nasa. Kuma, Bari duk wanda yake kiran sunan Almasihu ya rabu da mugunta. Amma a cikin babban gida ba akwai tasoshin zinariya da azurfa kaɗai ba, har ma da na itace da na ƙasa; waɗansu kuma domin daraja, waɗansu kuma domin rashin daraja.’ ‘Babban gidan’ yana wakiltar Ikilisiya. A cikin Ikilisiya za a sami marasa daraja tare da masu daraja. Tarun da aka jefa cikin teku yana tattara nagari da marasa nagarta duka.” Review and Herald, February 5, 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

An umurci Irmiya cewa idan zai komo, dole ne ya rabu da wawaye budurwai, kuma dole ne ya kuma rabu da karkatattun koyarwar wawaye budurwai. Dubu ɗari da arba’in da huɗu su ne waɗanda suke shiga cikakkiyar haɗin kai. Irmiya yana wakiltar aikin da waɗanda aka kira a hatimce su ta wurin saƙo na biyu na Iszekiyel game da iskokin huɗu dole ne su cika, idan za su kasance “bakin” Allah, sa’ad da wahayin yake magana. Wahayin ya yi magana a tarihin Millerite lokacin da shari’a ta iso, kuma yana magana a tarihin dubu ɗari da arba’in da huɗu lokacin da dabbar ƙasa take magana, kuma shari’ar masifa ta uku ta iso. Sa’an nan waɗanda suka cika aikin da Irmiya ya bayyana ana ɗaga su a matsayin masu tsaron Allah.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Sa’ad da Ubangiji ya aiko da Mai Ta’aziyya domin ya tayar da waɗanda suka yi baƙin ciki daga mutuwarsu, Yana bayyana wani aikin tsarkakewa da dole ne su cika idan za su zama kakakinsa a cikin rikicin dokar Lahadi. Ishaya ya yarda da shawarar Irmiya.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Kyakkyawa ƙwarai a kan duwatsu su ne ƙafafun mai kawo bishara, mai shelanta salama; mai kawo bisharar alheri, mai shelanta ceto; mai cewa wa Sihiyona, Allahnki yana mulki! Masu tsaranki za su ɗaga murya; da murya ɗaya kuma za su raira waƙa: gama za su gani ido da ido, sa’ad da Ubangiji zai komo da Sihiyona. Ku ɓarke da farin ciki, ku raira waƙa tare, ku kufan Urushalima: gama Ubangiji ya ta’azantar da mutanensa, ya fanshi Urushalima. Ishaya 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Waɗanda suke “kawo labari mai daɗi” kuma suke “shelar salama da ceto” suna ɗaga “muryoyinsu tare,” gama “za su ga ido da ido.”

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> “An nuna mini wasu kaɗan dabam su ma suna haɗa tasirinsu da na waɗanda na ambata, kuma tare suke yin abin da za su iya domin su janye mutane daga jiki su kuma jawo ruɗani; kuma tasirinsu yana jefa gaskiyar Allah cikin rashin daraja. Yesu da mala’iku masu tsarki suna ta ɗaukaka da kuma haɗa mutanen Allah cikin bangaskiya ɗaya, domin dukansu su kasance da tunani ɗaya da hukunci ɗaya. Kuma yayin da ake kawo su cikin haɗin kan bangaskiya, su ga abu ɗaya da ido ɗaya game da manyan gaskiya masu tsanani da muhimmanci na wannan lokaci, Shaiɗan yana aiki domin ya yi hamayya da ci gabansu. Yesu yana aiki ta wurin kayan aikinsa domin ya tattara ya kuma haɗa. Shaiɗan yana aiki ta wurin kayan aikinsa domin ya warwatsa ya kuma rarraba. ‘Gama, ga shi, zan ba da umarni, zan kuma tankade gidan Isra’ila a cikin dukan al’ummai, kamar yadda ake tankade hatsi cikin matattara, duk da haka ko ƙwaya ɗaya mafi ƙanƙanta ba za ta fāɗi ƙasa ba.’

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> “Allah yanzu yana gwadawa kuma yana tabbatar da mutanensa. Ana gina hali. Mala’iku suna auna darajar ɗabi’a, kuma suna ajiye amintaccen tarihin dukan ayyukan ’ya’yan mutane. A cikin mutanen Allah da suke ikirarin kasancewa nasa akwai zukata masu lalacewa; amma za a gwada su kuma a tabbatar da su. Wannan Allah wanda yake karanta zukatan kowa, zai fito da ɓoyayyun abubuwan duhu zuwa haske inda sau da yawa ba a fi zarginsu ba, domin a kawar da duwatsun tuntuɓe waɗanda suka hana ci gaban gaskiya, kuma Allah ya sami mutane tsarkaka kuma masu tsarki domin su bayyana ƙa’idodinsa da hukunce-hukuncensa.”

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> “Shugaban cetonmu yana jagorantar mutanensa mataki-mataki, yana tsarkake su kuma yana shirya su domin canjawa, yana kuma barin a baya waɗanda suke da hali na janyewa daga jiki, waɗanda ba sa yarda a jagorance su, kuma suna wadatuwa da adalcinsu na kansu. ‘In kuwa hasken da yake cikinka duhu ne, yaya girman wannan duhun yake!’ Babu wata ruɗi mafi girma da za ta iya yaudarar tunanin ɗan adam fiye da wadda take kai mutane su riƙa biye wa ruhun dogaro da kai, su gaskata cewa suna kan gaskiya kuma suna cikin haske, alhali kuwa suna janyewa daga mutanen Allah, kuma hasken da suke ƙauna duhu ne.” Testimonies, juzu’i na 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

An maimaita furucin nan “yana kawo bishara” sau biyu a cikin sashe na Ishaya domin a bayyana tarihin Kiran Tsakar Dare, kamar yadda ayoyin da suka gabaci bayanin Ishaya suke yi game da haɗin kai da ake cim ma sa’ad da aka raba abu mai daraja daga marar amfani.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Farka, farka; ki yafa ƙarfinki, ya Sihiyona; ki sa tufafinki masu kyau, ya Urushalima, birni mai tsarki: gama daga yanzu ba za a ƙara shigar miki marasa kaciya da marasa tsarki ba. Ki girgiza kanki daga ƙura; ki tashi, ki zauna, ya Urushalima: ki kwance kanki daga ɗaurin wuyanki, ya keɓabbiyar ’yar Sihiyona. Ishaya 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Irmiya yana wakiltar waɗanda suke cikin farkon baƙin-cikin rashin cika tsammani, waɗanda suka gane cewa suna cikin lokacin jinkiri. Ishaya yana umartar waɗannan mutanen nan su “farka, farka.” Suka farka kuma daga ƙarshe suka kai ga wani matsayi inda ba za a ƙara samun marasa kaciya da marasa tsarki a cikin ikkilisiyar Allah ba, gama za su riga sun cika aikin rarrabe mai daraja da marar amfani. “Ubangiji zai so a tsarkake ikkilisiyarsa, kafin hukuncinsa su sauko a kan duniya cikin hanya mafi bayyanuwa.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> “Muna saurin kusantar ƙarshen tarihin wannan duniya. Ƙarshen ya yi kusa ƙwarai, ya fi kusa sosai fiye da yadda mutane da yawa suke zato, kuma ina jin nauyi a zuciyata in roƙi mutanenmu a kan wajibcin neman Ubangiji da gaske. Da yawa suna barci, kuma me za a iya faɗa domin a tashe su daga barcin jikinsu? Ubangiji yana so a tsarkake ikilisiyarsa, kafin hukuncensa su sauko a kan duniya a hanya mafi bayyananniya.

> “‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’

> “‘Wane ne zai iya jure wa ranar zuwansa? Kuma wa zai tsaya sa’ad da ya bayyana? Gama shi kamar wutar mataci ne, kuma kamar sabulun mai wanki: kuma zai zauna kamar mai tacewa da mai tsarkake azurfa: kuma zai tsarkake ’ya’yan Lawi, ya kuma tsabtace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci.’”

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> “Almasihu zai kawar da kowane rigar riya. Ba wani gaurayawa na gaskiya da ƙarya da zai iya ruɗe shi. ‘Shi kamar wutar mai tacewa ne,’ yana rarrabe mai daraja daga marar daraja, ƙazanta daga zinariya.

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> “Kamar Lawiyawa, Allah ya keɓe zaɓaɓɓun mutanensa domin aikinsa na musamman. Kowane Kirista na gaskiya yana ɗauke da cancantar firistanci. An girmama shi da tsattsarkan alhakin bayyana wa duniya halin Uban sa na Sama. Ya kamata ya kula ƙwarai da waɗannan kalmomi, ‘Saboda haka ku zama cikakku, kamar yadda Ubanku wanda yake cikin sama cikakke ne.’”

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> “‘Amma gare ku da kuke tsoron sunana, Ranar Adalci zai fito da waraka a cikin fikafikansa; kuma za ku fita, ku yi tsalle kamar maruƙan da aka fito da su daga rumfa. Za ku tattake mugaye; gama za su zama toka a ƙarƙashin tafin ƙafafunku a ranar da zan yi wannan, in ji Ubangiji Mai Runduna.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> “‘Ku tuna da shari’ar Musa bawana, wadda na umarce shi da ita a Horeb domin dukan Isra’ila, tare da ƙa’idodi da hukunce-hukuncen. Ga shi, zan aiko muku da annabi Iliya kafin zuwan babbar rana mai ban tsoro ta Ubangiji: kuma shi zai mai da zuciyar ubanni ga ’ya’yansu, da zuciyar ’ya’ya ga ubanninsu, kada in zo in bugi ƙasa da la’ana.’” Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Waɗanda suke manne wa koyaswar ƙarya za a raba su a cikin tarihin da ya fara da “murya” mai kira cikin jeji. Waɗanda suka ƙi su bari ikon halittawa na Allah ya haifar da ƙwarewar tsarkakewa ta kai-da-kai, za a raba su daga “zinariya” a cikin tarihin da ya fara da “murya” mai kira cikin jeji. Za su ci gaba da kasancewa Laodiceyawa, a daidai wurin da Laodiceya take wucewa zuwa Filadelfiya.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Aikin raba mai daraja daga marar daraja kusan gaba ɗaya aikin manzon alkawari ne wanda ya zo ba zato domin ya tsarkake ’ya’yan Lawi, amma dole ne mu ba da namu gudummawa.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Saboda haka, ƙaunatattuna na, kamar yadda kullum kuka yi biyayya, ba sa’ad da nake tare da ku kaɗai ba, amma yanzu fiye da haka a sa’ad da ba na nan, ku aiwatar da cetonku da tsoro da rawa. Gama Allah ne yake aiki a cikinku, yana sa ku so, kuma ku aikata, domin yardarsa mai kyau. Ku yi dukan abubuwa ba tare da gunaguni da gardama ba; domin ku zama marasa abin zargi, marasa lahani, ’ya’yan Allah, marasa abin tsautawa, a tsakiyar al’umma mai karkacewa da gurɓacewa, a cikinsu kuke haskakawa kamar fitilu a cikin duniya. Filibbiyawa 2:12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

An gaya wa Irmiya ya raba abin da yake da daraja daga abin da yake marar amfani idan yana so ya zama mai magana da yawun Allah a cikin hukunci mai zuwa. Gaskiyar cewa Irmiya yana jin shawarwarin Allah gare shi, ta nuna cewa kasancewar Mai Ta’azantarwa ya riga ya kasance a shirye a gare shi idan ya zaɓi ya ɗauki aikin.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> “Aikin samun ceto aiki ne na haɗin gwiwa, aiki ne na tarayya. Dole ne a kasance da haɗin kai tsakanin Allah da mai zunubi mai tuba. Wannan ya zama wajibi domin gina madaidaitan ƙa’idoji a cikin hali. Dole ne mutum ya yi ƙwazo ƙwarai wajen cin nasara a kan abin da yake hana shi kaiwa ga kamala. Amma ga nasara, gaba ɗaya dogararsa tana ga Allah. Ƙoƙarin mutum shi kaɗai bai isa ba. In ba tare da taimakon ikon allahntaka ba, ba ya da wani amfani. Allah yana aiki, mutum ma yana aiki. Tsayayya wa jaraba dole ne ta fito daga mutum, wanda dole ne ya jawo ƙarfinsa daga Allah. A gefe ɗaya akwai hikima marar iyaka, jinƙai, da iko; a ɗaya gefen kuma akwai rauni, zunubi, da cikakkiyar rashin taimakon kai.”

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> “Allah yana so mu mallaki kanmu. Amma ba zai iya taimakonmu ba sai da yardarmu da haɗin kai namu. Ruhun Allahntaka yana aiki ta wurin ƙarfi da baiwa da aka ba mutum. A kanmu kaɗai, ba mu da ikon kawo manufofi da sha’awoyi da karkace-karkacen zuciya su daidaitu da nufin Allah; amma idan muna ‘shirye mu zama masu son yin nufi,’ Mai Ceto zai aikata wannan dominmu, ‘Yana rushe tunanin banza, da kowane abu mai ɗaukaka da yake tã da kansa gāba da sanin Allah, yana kuma kai kowane tunani bauta ga biyayyar Almasihu.’ 2 Korintiyawa 10:5.” Ayyukan Manzanni, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Kwanaki uku da rabi na Ru’ya ta Yohanna goma sha ɗaya, sa’ad da ƙasusuwan busassu suke matattu a kan titi, alama ce ta “hamada,” kuma “hamada” tana wakiltar “lokuta bakwai” na Littafin Firistoci ashirin da shida. A ƙarshen watsewar kwanaki uku da rabi, waɗanda aka kira su kasance cikin dubu ɗari da arba’in da huɗu za su “farka” kuma su “kakab da ƙura.” ’Yar’uwa White ta ce, “Ubangiji yana son a tsarkake ikilisiyarsa, kafin shari’unsa su sauko bisa duniya da ƙarin bayyani.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Dangane da “tsarkakakkiyar ikilisiya,” ta yi nuni ga tsarin rarrabewar Irmiya wanda ke cire “mai daraja daga marar amfani.” Ta kuma danganta wannan da sura ta uku ta Malachi, inda wani manzo yake shirya hanya domin manzon alkawari. Manzon da yake shirya hanya shi ne “muryar mai kira a cikin jeji” ta Ishaya. Manzon alkawari kuwa shi ne Almasihu, wanda yake shirin shiga cikin alkawari tare da mutum dubu ɗari da arba’in da huɗu, waɗanda “kamar” “Lawiyawa,” “ya keɓe su domin aikinsa na musamman.” Sa’an nan ta bayyana su a matsayin firistoci, kuma ta yi ƙaulin Yesu wanda ya ce, “Saboda haka ku zama cikakku, kamar yadda Ubanku wanda yake cikin sama yake cikakke.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Akwai wani tsarin tsarkakewa da ake yi masa alama a ƙarshen zamaninkinkirin jira, domin Ubangiji yana da wani aiki na musamman da dubu ɗari da arba’in da huɗu za su cika, kuma zai kasance da ikilisiya tsarkakakkiya kafin “hukuncensa su fāɗi a kan duniya da ƙarin bayyananniya.” Hukuncensa sun riga sun shiga duniya, amma a lokacin dokar Lahadi, “hukuncen hallakarwa na Allah” sukan fara fāɗowa.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Waɗannan hukunce-hukuncen “lokacin jinƙai ne ga waɗanda ba su taɓa sanin gaskiya ba.” Amma babu jinƙai cikin waɗannan hukunce-hukuncen ga waɗanda ba su yarda su shiga cikin aikin tsarkakewa da ya zama dole ba. “Hukunce-hukuncen,” waɗanda “suka fi fitowa a sarari,” suna bayyana hukunce-hukunce ne da suke alamu. Suna wakiltar wata alama, kuma Ruhu Mai Tsarki yana amfani da hargitsi da ruɗanin da waɗannan hukunce-hukuncen suka jawo, domin ya nuna bambanci tsakanin waɗanda suke kiyaye “ranar hutun jabu” da waɗanda “cikin lamiri suke kiyaye Asabar ta Ubangiji,” domin wannan ita ce kaɗai hanyar da “za a iya gargaɗar duniya.” Hukunce-hukuncen da suke alamu su ne fagen baya da Ruhu Mai Tsarki yake amfani da shi domin ya shiryar da ’ya’yan Allah waɗanda har yanzu suke cikin Babila, su gane tuta ta dubu ɗari da arba’in da huɗu.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Amma ’Yar’uwa White ba ta tsaya ga yin nuni ga Malaki sura ta uku kaɗai ba, har ma ta haɗa da ayoyin ƙarshe na littafin Malaki sura ta huɗu, kuma ta sāke yin nuni ga “murya” wadda za ta shirya hanya domin manzon alkawari. Waɗannan ayoyi na ƙarshe ba game da shirye-shiryen manzon alkawari ba ne, suna magana ne game da tuna dokar Musa, da kuma juya zukatan ubanni zuwa ga ’ya’ya, su kuma ’ya’ya zuwa ga ubanninsu. “Muryar” da fari tana shirya wa Almasihu, a matsayin manzon alkawari, domin ya zo ba zato ba tsammani zuwa haikalinsa ya tsarkake mutanensa da suka yi baƙin ciki, waɗanda aka farkar, domin su cika aikin tuta. Sa’an nan Malaki ya tabo wani ɓangare dabam na aikin “muryar.”

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

Shi “zai maido da zuciyar iyaye ga ’ya’ya, da zuciyar ’ya’ya ga iyayensu,” kuma zai yi wannan aiki ne dangane da shari’ar da aka bayar a Horeb. Iliya, wanda kuma shi ne “muryar” Ishaya, zai bayyana zunuban mutanen Allah. Wannan wani ɓangare ne na aikin tsarkakewa. Akwai ma’anar zunubi guda ɗaya kaɗai, wato keta shari’ar da aka bayar a Horeb. Yohanna Mai Baftisma shi ne Iliya, kuma aikinsa ya haɗa da wannan muhimmin ɓangare.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> A waɗannan kwanaki sai Yahaya Mai Baftisma ya zo, yana wa’azi a jejin Yahudiya, yana cewa, Ku tuba, gama mulkin sama ya matso. Gama wannan ne wanda annabi Ishaya ya yi magana a kansa, yana cewa, Muryar mai kira a jeji, Ku shirya hanyar Ubangiji, ku daidaita tafarkunsa. Shi kuwa wannan Yahaya yana sanye da tufafi na gashin raƙumi, yana kuma ɗaure da ɗamarar fata a kugunsa; abincinsa kuwa fara ne da zuma ta jeji. Sa’an nan Urushalima, da dukan Yahudiya, da dukkan yankin da yake kewaye da Urdun, suka fita zuwa wurinsa, ana yi musu baftisma a Urdun ta wurinsa, suna furta zunubansu. Amma da ya ga da yawa daga cikin Farisiyawa da Sadukiyawa suna zuwa wurin baftismarsa, sai ya ce musu, Ya ku ’ya’yan macizai masu dafi, wa ya gargaɗe ku ku tsere daga fushin da ke zuwa?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Saboda haka ku ba da ’ya’yan da suka dace da tuba; kuma kada ku yi zaton faɗa a zuciyarku cewa, Muna da Ibrahim uba: gama ina gaya muku cewa, Allah mai iko ne ya tayar wa Ibrahim ’ya’ya daga cikin waɗannan duwatsu. Kuma yanzu ma an riga an ɗora gatari a gindin itatuwa: saboda haka kowane itace da ba ya ba da ’ya’ya masu kyau, sai a sare shi, a jefa shi cikin wuta. Ni kam, ina yi muku baftisma da ruwa domin tuba: amma wanda yake zuwa bayana ya fi ni ƙarfi, wanda ban isa in ɗauki takalmansa ba: shi ne zai yi muku baftisma da Ruhu Mai Tsarki, da wuta: wandaronsa yana hannunsa, kuma zai tsabtace masussukarsa sarai, ya tattara alkamar sa cikin rumbu; amma zai ƙone ƙaiƙayin da wutar da ba a iya kashewa. Matiyu 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Yahaya Mai Baftisma ya zo zuwa “jeji” na kwanaki uku da rabi na Ru’ya ta Yohanna ta goma sha ɗaya, gama dukan annabawa sun fi magana game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu. Ya kawo saƙon tuba daga zunubi, domin Mulkin Sama ya yi kusa, kamar yadda kuma Ru’ya ta Yesu Almasihu ake buɗewa sa’ad da “lokaci ya yi kusa.” Yahaya Mai Baftisma yana kwatanta aikin “muryar,” gama bisa ga abin da Yesu ya faɗa, shi ma Iliya ne wanda zai zo.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Gama dukan annabawa da shari’a sun yi annabci har zuwa ga Yahaya. Kuma in kuna yarda ku karɓa, wannan shi ne Iliya, wanda zai zo. Wanda yake da kunnuwa na ji, bari ya ji. Matiyu 11:13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Yesu ya bayyana cewa asalin annabci na Yahaya Mai Baftisma gwaji ne. Ya faɗa kai tsaye, “idan kuna so ku karɓa.” Sa’an nan Yesu ya ƙarfafa almajiransa su karɓa da cewa, “Mai kunnen ji, bari ya ji.” Me zai ji? Bari ya ji wane ne muryar da take zuwa ga hamadar ƙarshe ta Littafi Mai Tsarki, ta kuma shirya hanya domin manzon alkawari ya shirya mutum dubu ɗari da arba’in da huɗu su yi wani aiki na musamman a lokacin hukunce-hukuncen alama na Allah.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Yahaya yana sanye da “riga ta gashin raƙumi, da ɗamarar fata a kugu; abincinsa kuwa fari ne da zuma ta jeji.” “Abincinsa” shi ne saƙon Musulunci, gama kalmar “fari” tana wakiltar Musulunci, zuma kuma ita ce maganar Allah, wadda ta kasance mai daɗi a bakinsa. Saƙon mai daɗi da ya ci ya kasance game da “jakan” Balarabe na jeji, alama ta farko ƙwarai ta Musulunci a cikin Nassosi. Wannan saƙo mai daɗi game da jakan Balarabe na jeji na Musulunci, wanda kuma “fari” ke wakilta, an kuma saka shi cikin rigarsa, gama raƙuma ma wata alama ce ta Musulunci. Ba karkatar da ma’anar kalmar “fari” ba ne a yi amfani da ita a matsayin alamar Musulunci, ko da kuwa abincin da Yahaya ya ci yana nufin itacen fari ne, ba ƙwarin ba. Kalmar “fari” alama ce ta Musulunci, kuma Yahaya ba ya wakiltar cin wani abinci na zahiri; abincinsa alama ce ta saƙon annabci da ya ci.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

ƊamararSa ita ce “annabci” da aka wakilta a cikin Habakkuk. Wannan annabcin ya tattaro babban baƙin cikin farko, lokacin jinkirin budurwai, da kuma tushen Adventism kamar yadda aka wakilta a kan tsattsarkan taswirori. Habakkuk shi ne ɗamarar annabci wadda ta ɗaure dukan waɗannan gaskiyoyi wuri guda.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Gama wahayin har yanzu na da lokaci da aka ƙayyade masa, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba. Ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai ƙara jinkiri ba. Ga shi, ran wanda ya kumbura ba madaidaici ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Saƙon annabci wanda ya ɗaure saƙonnin da suka ƙunshi gargaɗin “muryar” tare kamar ɗamarar kugu, shi ne misalin budurwai dangane da wahayin da ya jinkirta, amma zai yi magana. Wahayin Kiran Tsakar Dare yana haifar da rarrabewa tsakanin marasa tsarki, waɗanda “ransu ya kumbura,” da masu daraja, waɗanda aka barata ta wurin bangaskiya. Baratarwa ta wurin bangaskiya ita ce ɗamarar da “muryar” take ɗauke da ita.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Adalci kuma zai zama ɗamarar ƙugunsa, aminci kuma ɗamarar kugu. Ishaya 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Sa’ad da “muryar mai kira a jeji” ta ɓacin rai ta zo, bayan ɓacin ran 18 ga Yuli, 2020, saƙonsa shi ne wannan saƙon guda da ya kasance tun daga 11 ga Satumba, 2001. Wannan saƙo daga Iliya mai zuwa, zuwa ga busassun ƙasusuwan matattu masu jira cikin ɓacin rai, shi ne, cewa Musulunci ne “hukuncin alamu,” waɗanda suke samar da bango na abin da ke faruwa domin sauran ’ya’yan Allah a Babila su koyi adalci.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Hanyar mai-adalci madaidaiciya ce; kai, Mafi-Madaidaici, kana auna tafarkin mai-adalci. Hakika, a cikin hanyar shari’o’inka, ya Ubangiji, mun jira ka; muradin ranmu yana ga sunanka, da kuma tunawa da kai. Da raina na yi marmarinka da dare; hakika, da ruhina da ke cikina zan neme ka da sassafe; gama sa’ad da shari’o’inka suke cikin duniya, mazaunan duniya za su koyi adalci. Ishaya 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Yahaya Maibaftisma, wanda shi ne Iliya mai zuwa, shi ne “murya” a cikin “hamada” ta kwanaki uku da rabi na Ru’ya ta Yohanna sura ta goma sha ɗaya. Aikinsa ya haɗa da bayyana tsara ta huɗu kuma ta ƙarshe ta Adventism, waɗanda rayukansu suke ɗaukaka, kuma suna dogara ga gadon ruhaniya na ubanninsu, amma suna jin cewa fushin Allah yana gab da zuwa. Su ne tsara ta huɗu, domin sun bayyana sarai a matsayin tsara da take daidai kishiyar Almasihu. Su ne tsara ta macizai, amma har yanzu suna nuna ga ubansu Ibrahim, domin su yi gardama cewa a zahiri su ne tsara ta Ɗan Rago. Tsaran Ɗan Rago ita ce zaɓaɓɓiyar tsara ta Bitrus; su ne waɗanda suke bin Ɗan Rago duk inda yake tafiya.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

A bayyane yake cewa Yahaya ya fallasa zunuban waɗanda suka zo domin su ji saƙonsa, gama sun tuba kuma aka yi musu baftisma. Ya kuma sanar da su cewa akwai Wanda zai zo bayansa, wanda zai tsabtace masussukarSa sarai. Wannan Mutumin shi ne manzon alkawari, shi ne “mutumin goga na ƙazanta” wanda yake share tsabar kuɗin jabun da duwatsu masu daraja na jabu ya fitar ta taga, kuma ya mayar da duwatsu masu daraja na asali, waɗanda a sa’an nan suka haskaka sau goma fiye da yadda suka yi lokacin da mala’iku suka ja-goranci William Miller a aikin tattara duwatsu masu daraja na asali a cikin motsin mala’ika na fari.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Yahaya Mai Baftisma ya yi magana kai-tsaye wajen la’antar dogaron Adventist na Laodiceya ga ubansu Ibrahim, gama Iliya mai zuwa zai juya zukatan ubanni zuwa ga ’ya’ya, da na ’ya’ya kuma zuwa ga ubanni. Ka’idar amfani da Littafi Mai Tsarki game da na farko da na ƙarshe tana wakiltuwa a cikin wannan aiki, amma haka nan kuma maganin waɗanda suka tsinci kansu a cikin halin watsewa, a ƙasar maƙiya, matattu a cikin jeji, yana ciki a gare shi. Dole ne su gane zunubansu, da zunuban ubanninsu, su kuma tuba. Tare da gane zunubansu da zunuban ubannin, dole ne su kuma yarda cewa ba su kasance suna tafiya tare da Ubangiji ba a cikin lokacin jejin kwana uku da rabi. Bugu da ƙari kuma, dole ne su yarda cewa Allah bai kasance yana tafiya tare da su ba a cikin wannan tarihin.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Waɗanda suka ragu daga cikinku kuma za su shuɗe sannu a hankali sabili da muguntarsu a ƙasashen maƙiyanku; haka kuma a cikin muguntar ubanninsu za su shuɗe tare da su. In kuwa za su furta muguntarsu, da muguntar ubanninsu, tare da laifin cin amanar da suka yi mini, da kuma cewa sun yi tafiya da tawaye a kaina; Ni ma kuwa na yi tafiya da tawaye a kansu, na kuma kai su cikin ƙasar maƙiyansu; idan zuciyarsu marar kaciya ta ƙasƙantar da kai, suka kuma amince da hukuncin muguntarsu: Sai in tuna alkawarina da Yakubu, haka kuma alkawarina da Ishaku, haka kuma alkawarina da Ibrahim zan tuna; ƙasar ma zan tuna. Leviticus 26:39–42.

The curse was because they didn’t remember the sabbaths of the land.

La’anar ta zo ne domin ba su tuna da kwanakin Asabar na ƙasar ba.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Yahaya Mai Baftisma, wanda shi ne Iliya mai zuwa, ya wakilta “muryar” da ke cikin jeji ta kwanaki uku da rabi na Wahayin Yahaya sura ta goma sha ɗaya. Zai umarci matattun ƙasusuwan nan busassu su “tuna” da dokar Musa a Horeb, kuma idan suka yi haka, to, manzon alkawari zai “tuna” da alkawarin ubanninsu. Amma sai kaɗai idan sun furta zunubansu, da zunuban ubanninsu, kuma abin da ya fi ƙasƙantar da kai, su bayyana dalla-dalla laifofin “da suka yi wa” Allah.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Za su kuma bukaci su yarda cewa sun kasance suna tafiya “saɓani da” Allah, kuma cewa Allah yana tafiya “saɓani da” su.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Za su kuma buƙaci su gane cewa su ne matattun ƙasusuwan busassu a kan titin Ru’ya ta Yohanna goma sha ɗaya, gama dole ne su yarda cewa Allah ne ya kawo su cikin ƙasar maƙiyi, kuma ƙasar maƙiyi mutuwa ce.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Bisa ga Yohanna Mai Baftisma, za su kuma bukaci su ba da amsa ga tambayar ko wanene “muryar” da take kira cikin “jeji,” gama Yohanna ya tambaya, “Wa ya gargaɗe ku ku gudu daga fushin da ke zuwa?”

We will continue these subjects in the next article.

Za mu ci gaba da waɗannan batutuwa a cikin talifi na gaba.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> “An umurci mai hidimar Allah cewa: ‘Ka yi kira da ƙarfi, kada ka yi ƙaƙƙautawa, ka ɗaga muryarka kamar ƙaho, ka nuna wa mutanena laifofinsu, da gidan Yakubu zunubansu.’ Ubangiji ya faɗi game da waɗannan mutane cewa: ‘Suna neman Ni kowace rana, suna kuma jin daɗin sanin hanyoyina, kamar al’umma wadda ta aikata adalci.’ Ga wata al’umma da ta ruɗi kanta, mai ganin kanta mai adalci ce, mai gamsuwa da kanta, kuma an umurci mai hidimar da ya yi kira da ƙarfi ya kuma nuna musu laifofinsu. A kowane zamani an yi wannan aiki domin mutanen Allah, kuma a yanzu ana bukatarsa fiye da kowane lokaci da ya gabata.” Testimonies, juzu’i na 5, 299.

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