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# Elijah - Number One

Iliya — Na Ɗaya

The First and Last

Na Farko da na Ƙarshe

Author

Jeff Pippenger

Published

July 31, 2023

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The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

Jawabin ƙarshe na Tsohon Alkawari ya gabatar da alkawarin bayyanar annabi Iliya tare da saƙo kafin babbar rana mai ban tsoro ta Ubangiji.

> 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. Malachi 4:5, 6.

> Ga shi, zan aiko muku da Iliya annabi kafin zuwan babban rana mai ban tsoro ta Ubangiji: Kuma zai mai da zuciyar ubanni ga ’ya’ya, da zuciyar ’ya’ya ga ubanninsu, don kada in zo in bugi ƙasa da la’ana. Malachi 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Littafi Mai Tsarki a sarari yake cewa “babban nan, mai ban tsoro, ranar Ubangiji” ko kuma “la’anar” da Allah yake bugun “duniya da ita” an kuma siffanta su ta alama a matsayin “annobai bakwai na ƙarshe” ko kuma “fushin Allah” a cikin littafin Ru’ya ta Yohanna. Babi na goma sha biyar na Ru’ya ta Yohanna yana gabatar da yanayin annabci da ke kaiwa ga zubowar manyan annobai bakwai na ƙarshe, masu ban tsoro, na babi na goma sha shida.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

> Sai na ga wata alama kuma a cikin sama, babba mai banmamaki, mala’iku bakwai suna da annobai bakwai na ƙarshe; gama a cikinsu ne fushin Allah ya cika.

> And I saw as it were a sea of glass mingled with fire: and 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 they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

> Sai na ga kamar wani teku na gilashi gauraye da wuta; kuma waɗanda suka yi nasara a kan dabbar, da siffarta, da alamarta, da adadin sunanta, suna tsaye a kan tekun gilashin, suna riƙe da garayoyin Allah. Kuma suna rera waƙar Musa bawan Allah, da waƙar Ɗan Ragon, suna cewa, Manya ne kuma abin al’ajabi ne ayyukanka, ya Ubangiji Allah Maɗaukaki; adalai ne kuma na gaskiya hanyoyinka, kai Sarkin tsarkaka. Wa zai ƙi jin tsoronka, ya Ubangiji, ya kuma ɗaukaka sunanka? gama kai kaɗai ne mai tsarki; gama dukan al’ummai za su zo su yi sujada a gabanka; gama an bayyana shari’unka.

> And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

> Bayan waɗannan kuwa na duba, sai ga shi, an buɗe haikalin alfarwar shaidar da take cikin sama. Sai mala’iku bakwai suka fito daga haikalin, suna da annobai bakwai, sanye da lilin mai tsabta fari ƙalau, kuma ƙirjinsu a ɗaure da ɗamara na zinariya. Sai ɗaya daga cikin halittu huɗu ya ba mala’iku bakwai nan kwanuka bakwai na zinariya cike da fushin Allah, wanda yake rayayye har abada abadin. Sai haikalin ya cika da hayaƙi daga ɗaukakar Allah da kuma daga ikonsa; ba kuwa wani mutum da ya iya shiga cikin haikalin ba, sai da annobai bakwai na mala’iku bakwai ɗin suka cika. Ru’ya ta Yohanna 15:1–8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

Dalilin da ya sa “ba wanda ya iya shiga cikin haikali, sai da annobai bakwai na mala’iku bakwai suka cika” shi ne domin damar samun ceto takan rufe sa’ad da haikali ya cika da hayaƙi a babi na goma sha biyar. A lokacin ne wa’adin jarrabawar da aka bai wa ’yan Adam domin su tuba su sami ceto ya ƙare. Sa’ad da aka kai wannan lokaci, “babbar rana mai ban tsoro ta Ubangiji” wadda Yohanna ya kira “annobai bakwai na ƙarshe” za a zubo kafin Zuwan Almasihu na Biyu. Malakai ya kira wannan rana “mai ban tsoro,” kuma Ishaya ya bayyana ta a matsayin “baƙon aiki” na Allah.

> For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

> Gama Ubangiji zai tashi kamar yadda ya yi a Dutsen Perazim, zai yi fushi kamar yadda ya yi a Kwarin Gibeyon, domin yă aikata aikinsa, bakon aikinsa; yă kuma cika aikinsa, bakon aikinsa. Saboda haka yanzu kada ku zama masu ba’a, don kada sarƙoƙinku su ƙarfafa: gama na ji daga wurin Ubangiji Allah Maɗaukakin Runduna hallaka, har da wadda aka ƙaddara a kan dukan duniya. Ishaya 28:21, 22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

Ko da yake “aikin mamakin” Allah ya shafi “dukan duniya,” wahayi ya bayyana sarai cewa zubowar annobai yana da alaƙa da tawayen al’umma guda ɗaya.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Al’ummai na waje za su bi misalin Amurka. Ko da yake ita ce ta fara jagoranci, duk da haka irin wannan rikici zai zo a kan mutanenmu a dukkan sassan duniya.” Testimonies, volume 6, 395.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Yayin da Amurka, ƙasar ’yancin addini, za ta haɗa kai da Paparoma wajen tilasta lamiri da kuma matsa wa mutane su girmama Asabar ta ƙarya, mutanen kowace ƙasa a doron duniya za a rinjaye su su bi misalinta.” Testimonies, juzu’i na 6, 18.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Kowace al’umma za ta cika kofinta na lokacin gwajinta, amma “hukuncin Allah” da Sister White ta bayyana a matsayin “halakar ƙasa”, “lokacin hallakarwar hukuncin Allah” kamar yadda ta kuma kira tarihin da ya fara da dokar Lahadi a Amurka, ba annobai bakwai na ƙarshe ba ne.

> “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Lokaci na zuwa sa’ad da za a, a wata ma’ana ta musamman, mayar da dokar Allah banza a ƙasarmu. Shugabannin al’ummarmu za su, ta hanyar dokokin majalisa, tilasta dokar Lahadi, kuma ta haka mutanen Allah za a jefa su cikin babban haɗari. Sa’ad da al’ummarmu, cikin majalisun dokokinta, za ta kafa dokoki domin ɗaure lamiran mutane game da hakkokinsu na addini, tana tilasta kiyaye Lahadi, kuma tana amfani da ikon zalunci a kan waɗanda suke kiyaye Asabar ta rana ta bakwai, to, dokar Allah za a, ga dukkan manufofi da a aikace, mayar da ita banza a ƙasarmu; kuma ridda ta ƙasa za ta biyo bayan halakar ƙasa.” Review and Herald, December 18, 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Hukuncin Allah, waɗanda Sister White ta bayyana a matsayin “halakar ƙasa,” suna farawa ne da dokar Lahadi ta ƙasa kuma suna nuna farkon “aikinSa mai ban mamaki” na Allah, ko da yake aikin Allah mai ban mamaki ya fi dacewa a takamaance da annoba bakwai na ƙarshe. Cikakkiyar siffa ta aikin Allah mai ban mamaki tana bayyana sa’ad da aka ƙara kuɓutar daga Masar cikin layin hukuncin zartarwa na Allah. Annobar Masar, ko da yake adadinsu goma ne, an rarrabe su. Uku na farko an bambanta su da bakwai na ƙarshe. Saboda haka, kuɓutar daga Masar tana bayyana wani zamani da annoba uku na farko ke wakilta, wanda yake farawa da halakar ƙasar Amurka, kuma yana ci gaba har sai Mika’ilu ya tashi tsaye kuma lokacin gwaji na ɗan adam ya ƙare.

> “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

> “Za a zartar da hukuncin Allah a kan waɗanda suke neman su zalunci su kuma hallaka mutanensa. Dogon haƙurinSa ga mugaye yana ƙarfafa mutane cikin ƙetarewa, amma duk da haka hukuncinsu tabbatacce ne kuma mai ban tsoro ne domin an daɗe ana jinkirta shi. ‘Ubangiji zai tashi kamar yadda ya yi a Dutsen Perazim, zai husata kamar yadda ya yi a kwarin Gibeon, domin ya yi aikinsa, aikinsa mai banmamaki; ya kuma cika aikinsa, aikinsa mai baƙon abu.’ Ishaya 28:21. Ga Allahnmu mai jinƙai, aikin hukunci aiki ne mai baƙon abu. ‘Muddin ina raye, in ji Ubangiji Allah, ba ni farin ciki da mutuwar mugaye.’ Ezekiyel 33:11. Ubangiji ‘mai jinƙai ne, mai alheri, mai jinkirin fushi, mai yalwar alheri da gaskiya, … mai gafarta mugunta da ƙetarewa da zunubi.’ Duk da haka, ba zai ‘bar mai laifi ba tare da hukunci ba ko kaɗan.’ ‘Ubangiji mai jinkirin fushi ne, kuma mai girma cikin iko, ba kuwa zai kuɓutar da mugaye daga hukunci ko kaɗan ba.’ Fitowa 34:6, 7; Nahum 1:3. Ta wurin abubuwa masu ban tsoro cikin adalci zai tabbatar da ikon dokarsa da aka tattake. Tsananin sakamakon da yake jiran mai ƙetarewa ana iya auna shi ta wurin jinkirin da Ubangiji yake yi wajen zartar da adalci. Al’ummar da yake jure wa na dogon lokaci, wadda kuma ba zai bugi ba sai ta cika ma’aunin muguntarta a lissafin Allah, a ƙarshe za ta sha ƙoƙon fushi marar gaurayawa da jinƙai.”

> “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

> “Sa’ad da Almasihu ya daina yin cetonsa a cikin Wuri Mai Tsarki, za a zubo fushin nan marar gaurayawa da aka yi gargaɗinsa a kan waɗanda suke yi wa dabbar da surarta sujada, suna kuma karɓar alamarta (Ru’ya ta Yohanna 14:9, 10). Annobar da ta sauko a kan Masar sa’ad da Allah yake shirin kuɓutar da Isra’ila ta yi kama, a halinta, da waɗancan hukunce-hukunce mafi muni kuma mafi faɗi waɗanda za su fāɗo a kan duniya gab da kuɓutar mutanen Allah ta ƙarshe. Mai wahayi ya ce, yana kwatanta waɗannan mugayen azabobi: ‘Sai wani mummunan ƙurji mai ciwo ya faɗa wa mutanen da suke da alamar dabbar, da kuma waɗanda suke yi wa surarta sujada.’ Teku kuwa ‘ya zama kamar jinin mamaci: kuma dukan rai mai rai da yake cikin teku ya mutu.’ Kuma ‘koguna da maɓuɓɓugan ruwa … suka zama jini.’ Ko da yake waɗannan bulala suna da ban tsoro ƙwarai, adalcin Allah yana nan cikakke a gaskata shi. Mala’ikan Allah ya furta cewa: ‘Mai adalci ne Kai, ya Ubangiji, … domin haka Ka yi hukunci. Gama sun zubar da jinin tsarkaka da annabawa, Ka kuwa ba su jini su sha; gama sun cancanta.’ Ru’ya ta Yohanna 16:2–6. Ta wurin yanke wa mutanen Allah hukuncin kisa, hakika sun ɗauki laifin jininsu kamar dai hannuwansu ne suka zubar da shi. Haka kuma Almasihu ya bayyana Yahudawan zamaninsa masu laifin dukan jinin tsarkaka da aka zubar tun daga kwanakin Habila; gama suna da ruhu iri ɗaya ne, suna kuma neman su aikata irin wannan aiki tare da waɗannan masu kisan annabawa.

> “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

> “A annobar da ta biyo baya, an ba rana iko ‘ta ƙone mutane da wuta. Kuma mutane suka ƙone da tsananin zafi.’ Ayoyi 8, 9. Annabawa sun bayyana yanayin duniya a wannan lokaci mai ban tsoro haka: ‘Ƙasar tana makoki; … gama amfanin gona na jeji ya lalace…. Dukan itatuwan jeji sun bushe: gama farin ciki ya bushe daga ’ya’yan mutane.’ ‘Irin ya ruɓe a ƙarƙashin mototsinsu, rumbunan ajiya sun zama kufai…. Yaya dabbobi suke nishi! Garkunan shanu suna ruɗewa, gama ba su da makiyaya…. Kogunan ruwa sun bushe, wuta kuma ta cinye makiyayan jeji.’ ‘Waƙoƙin haikali za su zama kururuwa a wannan rana, in ji Ubangiji Allah: za a yi gawawwaki masu yawa a kowane wuri; za su jefar da su waje cikin shiru.’ Joel 1:10–12, 17–20; Amos 8:3.”

> “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

> “Waɗannan annobai ba na duniya baki ɗaya ba ne, in ba haka ba da an hallaka mazaunan duniya gaba ɗaya. Duk da haka, za su kasance mafi muni daga cikin bulalan azaba da mutanen duniya suka taɓa sani. Dukan hukunce-hukuncen da aka zartar a kan mutane, kafin rufe ƙofar alheri, sun kasance gauraye da jinƙai. Jinin Kristi mai roƙo ya kāre mai zunubi daga karɓar cikakken gwargwadon laifinsa; amma a cikin hukunci na ƙarshe, za a zubo fushi ba tare da gaurayawa da jinƙai ba.

> “In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

> “A wannan rana, taron jama’a masu yawa za su yi marmarin samun mafakar jinƙan Allah wanda suka daɗe suna raina shi. ‘Ga shi, kwanaki na zuwa, in ji Ubangiji Allah, da zan aiko da yunwa a cikin ƙasar, ba yunwar burodi ba, ko ƙishirwar ruwa ba, sai dai ta jin maganar Ubangiji: kuma za su yi ta yawo daga teku zuwa teku, kuma daga arewa har gabas, za su ruga suna kai da kawo domin neman maganar Ubangiji, amma ba za su same ta ba.’ Amos 8:11, 12.” The Great Controversy, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

A cikin sakin layin da ya gabata an bayyana cewa, “Al’ummar da Yake jimre wa, wadda kuma ba zai buge ta ba sai ta cika ma’aunin muguntarta a lissafin Allah, a ƙarshe za ta sha ƙoƙon fushi marar gaurayawa da jinƙai.” Ta kuma rubuta a cikin wannan sakin layin cewa, “Annoban da suka sauko a kan Masar sa’ad da Allah yake dab da kuɓutar da Isra’ila sun yi kama a yanayi da waɗannan hukunta-hukunta mafi tsanani da mafi faɗi waɗanda za su auko wa duniya kafin kuɓuta ta ƙarshe ta mutanen Allah.” Al’ummar (Amurka) da ta cika “ma’aunin mugunta” za ta sha wahalhalun annobai masu kama da annobai goma na Masar.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

An raba annobar Masar zuwa zamani biyu. Annoba uku na farko sun sauko a kan kowa, amma annoba bakwai na ƙarshe sun faɗa ne a kan Masarawa kaɗai.

> And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

> A ranar nan kuwa zan ware ƙasar Goshen, inda mutanena suke zaune, domin kada ƙudajen nan masu taro su kasance a can; domin ka sani ni ne Ubangiji a tsakiyar duniya. Fitowa 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Annoba uku na fari a ƙasar Masar sun faɗi a ko’ina, amma Goshen, inda Ibraniyawa suke zaune, bai sami annoba bakwai na ƙarshe na Masar ba. Amurka ce al’ummar da take cika ƙoƙonta na mugunta a lokacin dokar Lahadi. A wannan lokaci, ridda ta ƙasa tana biye da hallakar ƙasa, amma shari’o’in da suke kawo hallakar ƙasa suna gauraye da jinƙai har sai Mika’ilu ya tashi tsaye kuma lokacin gwaji ya rufe ga dukan ’yan Adam. A lokacin dokar Lahadi a Amurka, mafi yawan waɗanda yanzu suke ikirarin masu kiyaye Asabaci ne za su rusuna wa masu mulki kuma su karɓi alamar dabbar. A wannan lokaci, batun dokar Lahadi ya zama gwaji na ruhaniya ga waɗanda suka kasance a wajen Adventism. Daga dokar Lahadi a Amurka har sai Mika’ilu ya tashi tsaye ne babban tattara ma’aikatan awa ta goma sha ɗaya, amma ƙofa ta riga ta rufe a kan waɗanda ake ɗauka da alhakin hasken Asabacin rana ta bakwai kafin dokar Lahadi.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Yayinda kwanaki suke wucewa ƙara da ƙari, yana ƙara bayyana cewa shari’un Allah suna cikin duniya. Ta wurin wuta da ambaliya da girgizar ƙasa yana gargaɗin mazaunan wannan duniya game da kusantowarsa. Lokaci yana ƙaratowa sa’ad da babban rikici a tarihin duniya zai zo, sa’ad da za a lura da kowane motsi a cikin mulkin Allah da tsananin sha’awa da fargaba marar misaltuwa. Cikin saurin jere, shari’un Allah za su bi juna—wuta da ambaliya da girgizar ƙasa, tare da yaƙi da zubar da jini.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Da ma mutane su san lokacin ziyarar da ake musu! Akwai mutane da yawa da har yanzu ba su ji gaskiyar gwaji domin wannan lokaci ba. Akwai kuma mutane da yawa waɗanda Ruhun Allah yake ta kokawa da su. Lokacin hallakar da hukunce-hukuncen Allah zai kawo lokaci ne na jinƙai ga waɗanda ba su sami zarafin koyon abin da yake gaskiya ba. Cikin tausayawa Ubangiji zai dubi waɗannan. Zuciyarsa ta jinƙai ta taɓu; hannunsa kuma har yanzu a miƙe yake domin ya ceci, alhali ƙofa a rufe take ga waɗanda ba su yarda su shiga ba.”

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “An nuna jinƙan Allah cikin dogon haƙurinsa. Yana riƙe hukuncensa baya, yana jiran a busa saƙon gargaɗi ga kowa. Kai, da mutanenmu za su ji yadda ya kamata nauyin alhakin da yake a kansu na isar da saƙon ƙarshe na jinƙai ga duniya, da wane babban aiki mai banmamaki za a yi!” Testimonies, juzu’i na 9, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

A cikin sakin layin da ya gabata ta bayyana cewa, “lokacin shari’o’in hallaka na Allah lokaci ne na jinƙai ga waɗanda ba su taɓa samun dama su koyi abin da yake gaskiya ba.” A cikin sakin layi na gaba kuma ta yi nuni da wannan zamani a matsayin “lokacin wahala.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Na ga cewa Asabar mai tsarki ita ce, kuma za ta kasance, katangar rarrabewa tsakanin Isra’ila na gaskiya na Allah da marasa bangaskiya; kuma cewa Asabar ita ce babban batu, domin ta haɗa zukatan ƙaunatattun tsarkakan Allah masu jira. Kuma idan wani ya gaskata, ya kiyaye Asabar, ya kuma karɓi albarkar da take tattare da ita, sa’an nan kuma ya yashe ta, ya karya umarni mai tsarki, to, zai rufe ƙofofin Birni Mai Tsarki a kan kansa, da tabbaci kamar yadda akwai Allah mai mulki a cikin sama ta bisa. Na ga cewa Allah yana da ’ya’ya, waɗanda ba sa gani kuma ba sa kiyaye Asabar. Ba su ƙi hasken da yake a kanta ba. Kuma a farkon lokacin wahala, aka cika mu da Ruhu Mai Tsarki yayin da muka fita muka shelanta Asabar cikin cikakken bayani. Wannan ya fusata ikkilisiya, da Adventist na suna kawai, domin ba su iya karyata gaskiyar Asabar ba. Kuma a wannan lokaci, zaɓaɓɓun Allah duk suka gani sarai cewa muna da gaskiya, sai suka fito suka jure tsanantawa tare da mu.” A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

Ko da yake an yi masa ɗan gyara kaɗan, wannan nassi ɗin da aka ambata yanzu haka ana samunsa a cikin littafin Early Writings. A cikin wannan littafi ta haɗa da bayani a kan maganarta game da “lokacin wahala.” A Word to the Little Flock shi ne bugu na farko na amintattun Millerites da suka yi rashin cika tsammani bayan Babban Rashin Cika Tsammani na 22 ga Oktoba, 1844, kuma shekaru da dama bayan haka, sa’ad da masu gyara suka yi amfani da wasu sassa na wannan ƙasidar don su haɗa su a cikin littafin Early Writings, sai suka fayyace cewa “lokacin wahala” da aka yi nufi da shi ba annobai bakwai na ƙarshe ba ne, domin idan aka zubo annobai bakwai na ƙarshe babu jinƙai da ya gaurayu da hukunce-hukuncen.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. A shafi na 33 an kawo abin da yake biye: ‘Na ga cewa Asabar mai tsarki ita ce, kuma za ta kasance, bangon rarrabewa tsakanin Isra’ila na gaskiya na Allah da marasa bangaskiya; kuma cewa Asabar ita ce babbar tambayar da za ta haɗa zukatan ƙaunatattun tsarkakan Allah masu jira. Na ga cewa Allah yana da ’ya’ya waɗanda ba sa gani kuma ba sa kiyaye Asabar. Ba su ƙi hasken da yake kanta ba. Kuma a farkon lokacin wahala, an cika mu da Ruhu Mai Tsarki yayin da muka fita muka yi shelar Asabar a sarari fiye da dā.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “An ba da wannan wahayi a shekara ta 1847 a lokacin da kaɗan ne ƙwarai daga cikin ’yan’uwan Advent suke kiyaye Asabar, kuma daga cikin waɗannan ma kaɗan ne suka ɗauka cewa kiyaye ta na da muhimmanci isa ya ja layi tsakanin mutanen Allah da marasa bangaskiya. Yanzu cikar wannan wahayi ta fara bayyana. ‘Farkon wancan lokacin wahala,’ da aka ambata a nan, ba ya nufin lokacin da annobai za su fara zubowa ba, sai dai wani ɗan gajeren lokaci ne kafin a zubo su, alhali Kristi yana cikin Wuri Mai Tsarki. A wancan lokaci, yayin da aikin ceto yake gab da rufewa, wahala za ta fara zuwa bisa duniya, al’ummai kuma za su yi fushi, amma za a kame su domin kada su hana aikin mala’ika na uku. A wancan lokaci ne ‘ruwan sama na ƙarshe,’ ko wartsakarwa daga gaban Ubangiji, za su zo, domin su ba da iko ga murya mai ƙarfi ta mala’ika na uku, su kuma shirya tsarkaka su tsaya da ƙarfi a lokacin da annobai bakwai na ƙarshe za a zubo.” Early Writings, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

A dokar Lahadi a ƙasar Amurka, ridda ta ƙasa za ta biyo bayan halakar ƙasa. A waccan dokar Lahadi, Adventism a ƙasar Amurka za a raba shi gida biyu: wani sashe zai karɓi alamar dabbar, ɗayan kuma hatimin Allah. Halakar ƙasa ta Amurka an wakilta ta ta wurin annobai uku na farko na Masar. Waɗannan hukuncin suna ci gaba har zuwa ƙarshen ƙofar jarabawar ɗan Adam; sa’an nan kuma annobai bakwai na ƙarshe, waɗanda ba su gaurayu da jinƙai ba, za a zubo su.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Abin da nake nufi ba ya fi karkata ga tarihin annabci na Masar ba, sai dai ga gaskiyar cewa Ellen White ta bayyana Masar a matsayin alamar al’ummar da take tilasta wa dukan duniya ta karɓi alamar dabbar nan; domin a cikin yin haka tana amfani da farko don ta bayyana ƙarshe, wanda shi ne hatimin annabci na Yesu a matsayin Alfa da Omega. A cikin labarin Fitowa, sa’ad da Ubangiji yake shiga alkawari da Isra’ila ta dā, Yana gabatar da Kansa da sabon suna.

> Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

> Sai Ubangiji ya ce wa Musa, Yanzu za ka ga abin da zan yi wa Fir’auna: gama da hannu mai ƙarfi zai barsu su tafi, kuma da hannu mai ƙarfi zai kore su daga ƙasarsa.

> And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

> Allah kuwa ya yi magana da Musa, ya ce masa, Ni ne Ubangiji: Na bayyana ga Ibrahim, ga Ishaku, da ga Yakubu, da suna Allah Maɗaukaki, amma da sunana JEHOVAH ban sanar da kaina gare su ba.

> And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

> Na kuma kafa alkawarina tare da su, domin in ba su ƙasar Kan’ana, ƙasar baƙuncinsu, inda suka kasance baƙi. Na kuma ji nishin ’ya’yan Isra’ila, waɗanda Masarawa suke riƙe da su cikin bautar tilas; kuma na tuna da alkawarina. Saboda haka ka faɗa wa ’ya’yan Isra’ila, Ni ne Ubangiji, zan fitar da ku daga ƙarƙashin nauyoyin Masarawa, zan kuɓutar da ku daga bautarsu, zan fanshe ku da hannu mai-miƙewa, da manyan shari’u: Zan kuma ɗauke ku gare ni ku zama jama’a a gare ni, ni kuma zan zama Allahnku; za ku kuwa san cewa ni ne Ubangiji Allahnku, wanda yake fitar da ku daga ƙarƙashin nauyoyin Masarawa. Zan kuma kai ku cikin ƙasar da na rantse zan ba Ibrahim, da Ishaku, da Yakubu; zan kuma ba ku ita ta zama gādo: Ni ne Ubangiji.

> And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

> Musa kuwa ya faɗa wa ’ya’yan Isra’ila haka; amma ba su saurari Musa ba saboda baƙin cikin ruhu da kuma saboda matsanancin bautar wahala. Fitowa 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

A nan Ubangiji yana bayyana Musa a matsayin wakilin alkawarinsa, kamar yadda Yakubu, Ishaku da Ibrahim suka kasance. Har zuwa tarihin Musa, sunan JEHOVAH bai zama sananne ga Ibrahim da zuriyarsa ba; kuma a cikin tarihin sabunta alkawarin Ibrahim, sa’ad da ya kamata a kuɓutar da Ibraniyawa daga bautar Masar, Ubangiji ya gabatar da wani sabon wahayi na halinsa, domin suna a annabce yana wakiltar hali. Sa’ad da Abram ya shiga alkawari da Ubangiji, Ubangiji ya canja sunansa ya zama Ibrahim. A farkon annabcin bautar Masar, an canja sunan wakilin ɗan Adam na alkawarin, kuma a ƙarshen wannan annabci Allah ya gabatar da wani sabon suna ga kansa.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Abram ya shiga cikin alkawari a sura ta goma sha biyar, kuma a can aka bayyana annabcin bautar Masar har tsawon shekara ɗari huɗu. A sura ta goma sha bakwai aka ba Abram farillar kaciya, kuma aka canja sunansa da na Saratu.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Shekaru ɗari huɗu bayan haka aka tashe Musa domin ya cika annabcin shekaru ɗari huɗu na Ibrahim. Ibrahim, Ishaku, Yakubu da Musa dukkansu suna wakiltar dubu ɗari da arba’in da huɗu waɗanda za su shiga alkawari da Ubangiji a kwanaki na ƙarshe.

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

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

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

Rabuwar masu kiyaye Asabar waɗanda suka karɓi alamar dabbar daga masu kiyaye Asabar waɗanda suka karɓi hatimin Allah tana cika ne a lokacin dokar Lahadi. An wakilci wannan rabuwar a cikin misalin budurwai goma.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Misalin budurwai goma na cikin Matiyu 25 yana kuma kwatanta gogewar mutanen Adventist.” The Great Controversy, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Sau da yawa ana kai ni ga misalin nan na budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma wawaye ne. An cika wannan misali, kuma za a ci gaba da cika shi, har zuwa ainihin kalmarsa, gama yana da amfani na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, an cika shi kuma zai ci gaba da zama gaskiyar yanzu har zuwa ƙarshen zamani.” Review and Herald, 19 ga Agusta, 1890.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

An cika misalin a ranar 22 ga Oktoba, 1844, sa’ad da aka raba budurwai masu hikima da marasa hikima na tarihin Millerite. Farkon Adventism yana wakiltar ƙarshen Adventism, kuma rabuwar da ke a ƙarshe cika ce ta misalin budurwai goma, kuma wannan rabuwar da ke a ƙarshe dokar Lahadi ce ke haifar da ita.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Har wa yau, waɗannan misalai suna koyar da cewa ba za a ƙara wani lokacin jarrabawa ba bayan shari’a. Sa’ad da aikin bishara ya cika, nan da nan sai rarrabuwar tsakanin nagari da mugaye ta biyo baya, kuma makomar kowane rukuni ta tabbata har abada.” Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

Misalin budurwai goma ya bayyana cewa budurwai masu hikima na Adventism ne suke karɓan hatimin Allah, kuma budurwai marasa hikima na Adventism ne suke karɓan alamar dabbar a lokacin dokar Lahadi a Amurka. Budurwai marasa hikimar kuma ana wakiltarsu a matsayin Laodiceans.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Yanayin Ikilisiya da wawaye budurwai suke wakilta, an kuma bayyana shi a matsayin yanayin Laodikiya.” Review and Herald, 19 ga Agusta, 1890.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

A kwanaki na ƙarshe, sa’ad da Allah zai sabunta alkawarinsa tare da mutanensa masu kiyaye dokokinsa, Allah zai bayyana wa kansa sabon suna, kamar yadda Ya yi sa’ad da Ya sabunta alkawarin a zamanin Musa. Yanayin budurwai marasa hikima shi ne ba su da mai, kuma yanayin Laodiceyawa shi ne sun makance ƙwarai har ba sa ganin cewa ba su da mai. A bayyane yake cewa in budurwai marasa hikima Laodiceyawa ne, to, budurwai masu hikima Filadelfiyawa ne.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

> Kuma ka rubuta wa mala’ikan ikkilisiya da ke Filadelfiya cewa; Ga abin da Mai tsarki yake faɗa, Mai gaskiya, wanda yake da mabuɗin Dawuda, wanda yake buɗewa, babu kuwa mai rufewa; kuma yake rufewa, babu kuwa mai buɗewa; Na san ayyukanka: ga shi, na sa a gabanka ƙofa buɗaɗɗiya, kuma babu mai iya rufe ta: gama kana da ɗan ƙaramin ƙarfi, kuma ka kiyaye maganata, ba ka kuwa yi musun sunana ba.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

> Ga shi, zan sa waɗanda suke na majami’ar Shaiɗan, waɗanda suke cewa su Yahudawa ne, alhali kuwa ba haka ba ne, sai dai suna ƙarya; ga shi, zan sa su zo su yi sujada a gaban ƙafafunka, su kuma sani cewa na ƙaunace ka. Domin ka kiyaye maganar haqurina, ni ma zan kiyaye ka daga lokacin jarabawa, wanda zai zo a kan dukan duniya, domin a gwada mazaunan duniya.

> Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.

> Ga shi, ina zuwa da sauri: ka riƙe da ƙarfi abin da kake da shi, kada wani ya ƙwace kambinka. Wanda ya yi nasara, zan mai da shi ginshiƙi a cikin haikalin Allahna, kuma ba zai ƙara fita waje ba har abada: kuma zan rubuta a kansa sunan Allahna, da sunan birnin Allahna, wato sabuwar Urushalima, wadda take saukowa daga sama daga wurin Allahna: kuma zan rubuta a kansa sabon sunana. Duk mai kunne, bari yă ji abin da Ruhu yake faɗa wa ikkilisiyoyi. Ru’ya ta Yohanna 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

’Yan Filadelfiya suna wakiltar dubu ɗari da arba’in da huɗu, kuma an yi musu alkawari cewa Allah zai rubuta sabon sunansa a kansu. Sa’ad da Ubangiji ya shiga alkawari da dubu ɗari da arba’in da huɗu, zai gabatar da sabon suna na kansa. Ubangiji ya gaya wa Ibrahim cewa Shi ne Allah Maɗaukaki.

> And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

> Sa’ad da Abram yake shekara casa’in da tara, Ubangiji ya bayyana ga Abram, ya ce masa, Ni ne Allah Maɗaukaki; ka yi tafiya a gabana, ka zama kamili. Zan kuwa kafa alkawarina tsakanina da kai, in yawaita ka ƙwarai da gaske. Sai Abram ya fāɗi rubda ciki; Allah kuma ya yi magana da shi, yana cewa, A gare ni kuwa, ga shi, alkawarina yana tare da kai, za ka zama uban al’ummai masu yawa. Ba kuma za a ƙara kiran sunanka Abram ba, amma sunanka zai zama Ibrahim; gama na mai da kai uban al’ummai masu yawa. Farawa 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Sa’ad da Ubangiji ya fara shiga alkawari da zaɓaɓɓen al’umma a zamanin Ibrahim, Ya bayyana Kansa a matsayin Allah Maɗaukaki. Sa’ad da Ya ƙara zurfafa dangantakar alkawarinsa a zamanin Musa, a karon farko Ya bayyana Kansa a matsayin JEHOVAH. Sa’ad da Yesu ya zo domin ya tabbatar da alkawari da mutane da yawa har mako guda, Ya gabatar da sabon suna na Allah wanda an taɓa furta shi sau ɗaya kacal a cikin Tsohon Alkawari, kuma hakan ya fito ne daga bakin wani mutumin Babila.

> Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

> Sa’an nan Sarki Nebukadnezzar ya firgita ƙwarai, ya tashi da gaggawa, ya yi magana, ya ce wa mashawartansa, “Ba mu jefa maza uku daure a tsakiyar wutar ba?” Suka amsa suka ce wa sarkin, “Gaskiya ne, ya sarki.” Ya amsa ya ce, “Ga shi, ina ganin maza huɗu a sake, suna tafiya a tsakiyar wutar, kuma ba su da wani rauni; surar na huɗun kuwa kamar Ɗan Allah take.” Daniyel 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Abu ne mai sauƙi ƙwarai a tabbatar da cewa sura ta uku ta Daniyel tana nuni da dokar Lahadi a Amurka. A cikin Daniyel sura ta uku, Shadrak, Meshak da Abednego suna wakiltar mutum dubu ɗari da arba’in da huɗu. Mutum dubu ɗari da arba’in da huɗu su ne waɗanda suke sabunta alkawarin a karo na ƙarshe. A cikin Daniyel sura ta uku muna ganin wani misali na annabci game da tarihin dokar Lahadi da ruwan sama na ƙarshe. Kristi ya kasance, kuma zai kasance, a cikin wutar tsanantawa tare da waɗannan bayinsa uku nagari, yana wakiltar ba mutum dubu ɗari da arba’in da huɗu kaɗai ba, har ma da saƙonnin mala’iku uku. A cikin wutar, wadda take zama alama ta rikicin dokar Lahadi, an gane Shi da ɗaya daga cikin sunayensa, kuma sunan ne da ba za a gabatar da shi cikin tarihi ba sai lokacin da Kristi ya zo a matsayin Ɗan Allah. A cikin kwatancin sura ta uku muna ganin waɗanda suke sabunta alkawarin a ƙarshen duniya suna hulɗa da Kristi a lokacin rikici na ƙarshe, kuma Yana da suna wanda babu wani mutum da ya sani.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Kafin in kauce nesa sosai daga nazarinmu game da kuɓutar da aka yi daga Masar a matsayin wakilcin dokar Lahadi a Amurka, ya kamata mu tuna wa kanmu cewa kafin fari na annobai goma ya soma a Masar, akwai hakikanin tayar da hankali game da Asabbaci.

> And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

> Sai Fir’auna ya ce, Ga shi, mutanen ƙasar yanzu sun yi yawa, kuma kuna sa su huta daga nauyinsu. Kuma Fir’auna ya umarci masu duban aikin mutanen da shugabanninsu a wannan rana ɗaya, yana cewa, Kada ku ƙara ba mutanen ƙaiƙayi domin su yi tubali, kamar dā; bari su tafi su tattara wa kansu ƙaiƙayi. Amma adadin tubalin da suka riƙa yi a dā, sai ku ɗora a kansu; kada ku rage ko kaɗan daga cikinsa: gama rago ne su; saboda haka suke ta kuka, suna cewa, Bari mu tafi mu miƙa hadaya ga Allahnmu. A ƙara nauyin aiki a kan mutanen, domin su yi aiki a cikinsa; kada kuma su saurari maganganun banza. Sai masu duban aikin mutanen suka fita, tare da shugabanninsu, suka yi wa mutanen magana, suna cewa, Ga abin da Fir’auna ya faɗa, Ba zan ba ku ƙaiƙayi ba. Ku tafi, ku samo wa kanku ƙaiƙayi inda za ku same shi: duk da haka ba za a rage kome daga aikinku ba. Sai aka warwatsa mutanen ko’ina cikin dukan ƙasar Masar domin su tattara ƙeƙasasshen ciyawa maimakon ƙaiƙayi. Masu duban aikin kuwa suka gaggauta su, suna cewa, Ku cika ayyukanku, ayyukan yini-yini, kamar sa’ad da ake da ƙaiƙayi. Kuma aka dūki shugabannin ’ya’yan Isra’ila waɗanda masu duban aikin Fir’auna suka kafa a kansu, aka tambaye su, Me ya sa ba ku cika ƙa’idarku ta yin tubali ba jiya da yau, kamar dā? Sa’an nan shugabannin ’ya’yan Isra’ila suka zo suka yi kuka ga Fir’auna, suna cewa, Me ya sa kake yin haka ga bayinka? Ba a ba bayinka ƙaiƙayi, duk da haka suna ce mana, Ku yi tubali: ga shi kuwa, ana dūkan bayinka; amma laifin yana a kan mutanenka ne. Amma ya ce, Ragwaye ne ku, ragwaye ne ku: saboda haka kuke cewa, Bari mu tafi mu miƙa hadaya ga Ubangiji. Saboda haka yanzu ku tafi, ku yi aiki; gama ba za a ba ku ƙaiƙayi ba, duk da haka za ku kawo cikakken adadin tubali. Sai shugabannin ’ya’yan Isra’ila suka ga cewa suna cikin mugun hali, bayan an ce, Kada ku rage kome daga tubalinku na aikin kowace rana. Fitowa 5:5–19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Kafin dokar Lahadi, za a yi ta ƙara tayar da ƙiyayya da zuga mutane a kan waɗanda suke kiyaye Asabar ta yini na bakwai, kamar yadda aka yi a gabanin annobobin Masar. Musa ne wanda duka Masarawa da Ibraniyawa suka gane a matsayin wanda yake haddasa dukan wannan rikici, kamar yadda Ahab ya zargi Iliya.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Sai ya zama, sa’ad da Ahab ya ga Iliya, sai Ahab ya ce masa, Kai ne mai jefa Isra’ila cikin wahala? Sai ya amsa ya ce, Ba ni ne na jefa Isra’ila cikin wahala ba; amma kai ne, da gidan ubanka, domin kun yashe umarnan Ubangiji, kuma kai ka bi Ba’alai. 1 Sarakuna 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Labarin Musa yana misalta tarihin dokar Lahadi, kuma labarin Iliya yana misalta tarihin dokar Lahadi. Tare ko dabam, Musa da Iliya alamu ne. A sāke kamannin Almasihu, su biyu tare sun wakilci dubu ɗari da arba’in da huɗu waɗanda ba sa mutuwa da kuma waɗanda suke mutuwa cikin Ubangiji. An ta da Musa daga matattu, Iliya kuwa bai taɓa mutuwa ba. Su ne kuma annabawa biyu waɗanda suke azabtar da mutane a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya. Gaskiya da yawa ana wakilta ta wurin Musa da Iliya a matsayin alamu, kuma muna fata mu yi magana a kan wannan daga baya.

> 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. Malachi 4:5, 6.

> Ga shi, zan aiko muku da Iliya annabi kafin zuwan babbar ranar Ubangiji mai ban tsoro. Kuma zai mai da zuciyar ubanni ga ’ya’yansu, da zuciyar ’ya’ya ga ubanninsu, kada in zo in bugi ƙasar da la’ana. Malaki 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Kafin lokacin gwajin ɗan’adam ya rufe, “annabi Iliya” zai bayyana tare da saƙo na musamman wanda zai mayar da “zukatan ubanni ga ’ya’yansu, da zukatan ’ya’ya ga ubanninsu.” Dukan annabawa suna ba da shaida game da ƙarshen duniya, kuma dukkansu suna jituwa da juna.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Kuma ruhohin annabawa suna ƙarƙashin annabawa. Gama Allah ba mawallafin ruɗani ba ne, amma na salama ne, kamar yadda yake a cikin dukan ikkilisiyoyin tsarkaka. 1 Korintiyawa 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Saƙon Iliya yana zuwa ne daf da babban kuma abin tsoro ranar Ubangiji; saboda haka, shi ne ainihin wannan saƙo na musamman ɗaya da ke cikin littafin Ru’ya ta Yohanna wanda aka wakilta a matsayin “Ru’ya ta Yesu Almasihu.” Sa’ad da “lokaci ya yi kusa,” saƙon musamman na Iliya yana nuna wa “bayin” Allah “abubuwan da dole ne su faru ba da daɗewa ba.”

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

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

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Ka lura cewa sa’ad da Malachi ya yi amfani da Iliya a matsayin alama, ya haɗa da nuni kai tsaye ga kiyaye umarnai.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and 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. Malachi 4:4–6.

> Ku tuna da dokar Musa bawana, wadda na umurce shi da ita a Horeb domin dukan Isra’ila, tare da ƙa’idoji da shari’u. Ga shi, zan aiko muku da annabi Iliya kafin zuwan babban kuma mai ban tsoro ranar Ubangiji. Kuma zai mai da zuciyar ubanni ga ’ya’yansu, da zuciyar ’ya’ya ga ubanninsu, don kada in zo in bugi ƙasa da la’ana. Malaki 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Waɗannan ayoyi uku su ne na ƙarshe a cikin Tsohon Alkawari, kuma suna ɗauke da alkawari na ƙarshe na Tsohon Alkawari tare da jaddada kiyaye dokoki goma. A cikin littafin Ru’ya ta Yohanna akwai “albarkatu” guda bakwai, kuma ta ƙarshe ita ce albarka a kan waɗanda suke kiyaye dokoki goma.

> I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.

> Ni ne Alfa da Omega, farkon da ƙarshe, na farko da na ƙarshe. Masu albarka ne waɗanda suke kiyaye dokokinsa, domin su sami iko ga itacen rai, kuma su shiga cikin birnin ta ƙofofi. Ru’ya ta Yohanna 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Alkawari na ƙarshe a cikin Tsohon Alkawari yana sanar da mu mu “tuna” dokoki goma, amma a yin haka yana jaddada wannan doka guda ɗaya da ta ƙunshi umarnin “tunawa.”

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Ka tuna da ranar Asabaci, domin ka tsarkake ta. Kwana shida za ka yi aiki, ka kuma yi dukan aikinka: Amma rana ta bakwai ita ce Asabacin Ubangiji Allahnka: a cikinta ba za ka yi wani aiki ba, kai, ko ɗanka, ko ’yarka, ko bawanka namiji, ko baiwarka mace, ko dabbobinka, ko baƙon da yake cikin ƙofofinka: Gama cikin kwana shida Ubangiji ya yi sammai da ƙasa, da teku, da dukan abin da yake cikinsu, ya kuma huta a rana ta bakwai: saboda haka Ubangiji ya albarkaci ranar Asabaci, ya tsarkake ta. Fitowa 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Alƙawari na ƙarshe a cikin Tsohon Alkawari da Sabon Alkawari duka yana jaddada dokokin Allah tare da ba da muhimmanci na musamman ga Asabar ta yini na bakwai. Malachi ya ce a “tuna,” Yohanna kuwa ya sanar da mu cewa kai mai albarka ne saboda aikata haka. Asabar ta yini na bakwai tana tunawa da halittar Allah da ikonSa na halitta. Asabar kuma ta zama maɓallin gardama a kwanaki na ƙarshe na tarihin duniya. Sa’ad da Yohanna ya rubuta “albarkar” da take a kan waɗanda suke kiyaye dokokinsa, yana kawai rubuta abin da Yesu, Alfa da Omega, mafari da ƙarshe, na fari da na ƙarshe, ya yi shelarsa. Saboda haka, alƙawari na ƙarshe na Sabon Alkawari yana da alaƙa da Asabar ta yini na Bakwai, haka kuma da siffar allahntaka wadda take bayyana ƙarshe ta wurin mafari.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Gaskiya ta farko da aka ambata a cikin Farawa, wadda ke nufin mafari, tana bayyana Mahalicci, halitta, tare da ba da muhimmanci na musamman ga Asabar. Idan aka haɗa su gaba ɗaya, umarni a kan umarni, farkon Tsohon Alkawari da ƙarshen duka Tsohon da Sabon Alkawari suna jaddada Allah a matsayin Mahalicci, Dokoki Goma, umarnin Asabar, da kuma cewa Yesu shi ne Mafari da Ƙarshe.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

Annabi Iliya, Malaki ya yi amfani da shi a matsayin alama a cikin alkawari na ƙarshe na Tsohon Alkawari, kuma shi ne annabin da ya tunkari Jezebel da Ahab. Littafin Ru’ya ta Yohanna ya yi amfani da Jezebel a matsayin alamar Paparoma, kuma sarakuna goma a matsayin alamar Majalisar Ɗinkin Duniya. Tunkarar Iliya da Ahab da Jezebel tana wakiltar tunkarar dubu ɗari da arba’in da huɗu da Majalisar Ɗinkin Duniya, wadda Amurka ta ba da ƙarfi, kuma Paparoma ke jagoranta. A matsayinsa na sarkin kabilu goma na arewacin Isra’ila, Ahab ya wakilci ikon mulki a kan kabilu goma, ta haka yana zama misali na Amurka (Ahab) tana ba Majalisar Ɗinkin Duniya (kabilu goma ko sarakuna goma a Ru’ya ta Yohanna sura ta goma sha bakwai) ikon aiwatar da tsanantawa ga masu kiyaye Asabar domin Paparoma (Jezebel). Sa’ad da Malaki ya yi amfani da Iliya don wakiltar saƙon da yake zuwa kafin babban rana mai ban tsoro ta Ubangiji, Iliya yana wakiltar waɗanda Roma ta zamani (macijin, dabbar daji, da annabin ƙarya) ke tsananta musu, kamar yadda Jezebel ta tsananta masa har tsawon shekaru uku da rabi. Jaddada Asabar ta wurin amfani da kalmar “ku tuna” a Malaki 4:4 yana ƙara rikicin dokar Lahadi cikin tsarin annabci da Malaki ya zayyana.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

Ana bukatar a ƙara abubuwa da yawa ga nazarin gaskiyoyin da ake isarwa ta wajen kwatanta farkon Tsohon Alkawari da ƙarshen Tsohon Alkawari, sa’an nan kuma a kwatanta farkon Littafi Mai Tsarki da ƙarshen Littafi Mai Tsarki. A cikin Farawa muna da Mahalicci, halitta, da Asabar wadda take tunawa da halittar. A cikin Malakai muna da umarnin Asabar da aka bayyana a matsayin batun rikici da ke kaiwa ga ƙarshen jarrabawar ɗan adam da annoba bakwai na ƙarshe, ko kuma kamar yadda Malakai ya kira shi, “babbar ranar Ubangiji mai ban tsoro.” Iliya yana wakiltar mutanen Allah waɗanda suke gabatar da saƙon mala’ika na uku ga duniya mai mutuwa.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “A yau, cikin ruhu da ikon Iliya da na Yahaya Mai Baftisma, manzannin da Allah ya naɗa suna jawo hankalin duniya mai fuskantar shari’a zuwa ga manyan al’amura masu girma da za su auku nan ba da daɗewa ba dangane da sa’o’in ƙarshe na lokacin jinƙai da bayyanar Almasihu Yesu a matsayin Sarkin sarakuna kuma Ubangijin iyayengiji.” Prophets and Kings, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Farkon Littafi Mai Tsarki, wanda shi ma farkon Tsohon Alkawari ne, yana bayyana wannan labari guda a matsayin ƙarshen duka Alkawaran biyu, amma kowanne farkon da ƙarshe yana da gaskiyarsa ta musamman da zai jaddada kuma ya ƙara wa saƙon ma’ana. A cikin Farawa, mayar da hankali yana kan ayyukan Allah; a cikin Malaki, mayar da hankali yana kan saƙon da ke yin gargaɗi game da rikicin da ke zuwa. Ƙarshen Ru’ya ta Yohanna yana bayyana Alfa da Omega. A cikin littafi na farko na Sabon Alkawari, muna karanta abin da ke biye.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham.

> Littafin zuriyar Yesu Almasihu, ɗan Dawuda, ɗan Ibrahim.

> Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

> Ibrahim ya haifi Ishaku; Ishaku kuma ya haifi Yakubu; Yakubu kuwa ya haifi Yahuda da ’yan’uwansa; Yahuda kuma ya haifi Faris da Zara ta wurin Tamar; Faris kuwa ya haifi Esrom; Esrom kuma ya haifi Aram; Aram kuwa ya haifi Aminadab; Aminadab kuma ya haifi Na’ason; Na’ason kuwa ya haifi Salman; Salman kuma ya haifi Bo’az ta wurin Rahab; Bo’az kuwa ya haifi Obed ta wurin Rut; Obed kuma ya haifi Yesse; Yesse kuwa ya haifi Dawuda sarki; Dawuda sarki kuma ya haifi Sulemanu ta wurin wadda ta taɓa zama matar Uriya; Sulemanu kuwa ya haifi Rehobowam; Rehobowam kuma ya haifi Abiya; Abiya kuwa ya haifi Asa; Asa kuma ya haifi Yehoshafat; Yehoshafat kuwa ya haifi Yoram; Yoram kuma ya haifi Uziya; Uziya kuwa ya haifi Yotam; Yotam kuma ya haifi Ahaz; Ahaz kuwa ya haifi Hezekiya; Hezekiya kuma ya haifi Manassa; Manassa kuwa ya haifi Amon; Amon kuma ya haifi Yosiya; Yosiya kuwa ya haifi Yekoniya da ’yan’uwansa, kusan lokacin da aka kwashe su zuwa Babila; Bayan an kai su Babila kuwa, Yekoniya ya haifi Salatiyel; Salatiyel kuma ya haifi Zerubbabel; Zerubbabel kuwa ya haifi Abihud; Abihud kuma ya haifi Eliyakim; Eliyakim kuwa ya haifi Azor; Azor kuma ya haifi Zadok; Zadok kuwa ya haifi Akim; Akim kuma ya haifi Elihud; Elihud kuwa ya haifi Ele’azar; Ele’azar kuma ya haifi Mattan; Mattan kuwa ya haifi Yakubu; Yakubu kuma ya haifi Yusufu mijin Maryamu, wadda ta haifi Yesu, wanda ake kira Almasihu.

> So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

> Saboda haka, dukan tsararraki daga Ibrahim zuwa Dawuda tsararraki goma sha huɗu ne; kuma daga Dawuda har zuwa ƙaura zuwa Babila tsararraki goma sha huɗu ne; kuma daga ƙaura zuwa Babila har zuwa Almasihu tsararraki goma sha huɗu ne.

> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

> Ga yadda aka yi haihuwar Yesu Almasihu: Sa’ad da aka ba da Maryamu, uwarsa, ga Yusufu domin aure, tun kafin su zauna tare, aka same ta da juna biyu ta wurin Ruhu Mai Tsarki. Sai Yusufu mijinta, da yake shi mutum ne mai adalci, kuma ba ya so ya kunyatar da ita a fili, ya yi niyya ya rabu da ita a ɓoye. Amma yana cikin tunanin waɗannan abubuwa, sai ga mala’ikan Ubangiji ya bayyana gare shi a mafarki, yana cewa, Yusufu, ɗan Dawuda, kada ka ji tsoron karɓar Maryamu matarka: gama abin da aka yi cikinsa a cikinta na Ruhu Mai Tsarki ne.

> And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

> Za ta haifi ɗa, kuma za ka sa masa suna YESU: gama shi ne zai ceci mutanensa daga zunubansu. Duk wannan kuwa ya faru ne domin a cika abin da Ubangiji ya faɗa ta bakin annabi, yana cewa, Ga shi, budurwa za ta yi ciki, za ta kuma haifi ɗa, kuma za su sa masa suna Immanuwel, wanda idan aka fassara shi yake nufi, Allah tare da mu. Sai Yusufu, da ya farka daga barci, ya yi yadda mala’ikan Ubangiji ya umarce shi, ya kuma karɓi matarsa gare shi: Bai kuwa kusance ta ba sai da ta haifi ɗanta na fari: ya kuma sa masa suna YESU. Matta 1:1–25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Farkon Sabon Alkawari ya yi daidai da farkon da ƙarshen Tsohon Alkawari, da kuma ƙarshen Sabon Alkawari, domin yana jaddada ikon Allah na halitta; gama ikon da Kristi ya yi amfani da shi wajen halittar dukan abubuwa cikin kwanaki shida shi ne ainihin ikon nan da yake amfani da shi ya “ceci mutanensa daga zunubansu.” Kalmar Immanuwel, kamar yadda nassin ya kawo daga rubuce-rubucen Ishaya, na nufin “Allah tare da mu.” Yana zaune a cikin mutanensa ta wajen haɗa allahntakarsa da ɗan’adamtakarmu, kuma wannan shi ne ainihin haɗin da ya aikata sa’ad da ya zama cikin jiki a cikin Maryamu.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Babu abin da ya kasa cikakkiyar biyayya da zai iya cika mizanin abin da Allah yake bukata. Bai bar abin da yake bukata a ruɗe ko a baɗini ba. Bai umarta da kome ba face abin da yake da muhimmanci domin a kawo mutum cikin jituwa da Shi. Dole ne mu nuna wa masu zunubi madaidacin halinsa, mu kuma kai su ga Almasihu, wanda ta wurin alherinsa kaɗai ne za a iya kaiwa ga wannan madaidaicin hali.

> “The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

> “Mai Ceto ya ɗauki raunanan halayen ɗan’adam a kan Kansa, ya kuma yi rayuwa marar zunubi, domin mutane kada su ji tsoro cewa saboda raunanan halin ɗan’adam ba za su iya yin nasara ba. Almasihu ya zo ne domin ya sa mu zama ‘masu tarayya da halin Allahntaka,’ kuma rayuwarsa tana shelar cewa ɗan’adam, sa’ad da aka haɗa shi da Allahntaka, ba ya aikata zunubi.” Ministry of Healing, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

Mafarin Sabon Alkawari ya bayyana inda, yaushe, da kuma dalilin da ya sa Yesu ya ɗauki halin ɗan’adamtakarmu a kansa. Ya yi haka ne domin ya nuna cewa ikon ɗan’adam idan aka haɗa shi da ikon Allah ba ya yin zunubi. Zunubi kuwa karya doka ne, wadda Malaki ya ce mu “tuna.” Yahaya ya sanar da mu cewa waɗanda suke kiyaye dokar, sabili da haka kuma waɗanda ba sa yin zunubi, za su iya shiga ta ƙofofin sama. Matiyu ya bayyana cewa mai zunubi na iya yin nasara a kan zunubi, kamar yadda Kristi ya yi nasara. Sa’ad da muke da Kristi a cikinmu, (bege na ɗaukaka) muna da ikon halitta wanda ya yi sararin samaniya a cikinmu. An tanadi wannan yiwuwar ne ta wurin Kristi ya zaɓi shiga cikin iyalin ɗan’adam, kuma har ga sauran madawwamiyar dawwama ya zama ba ɗan Allah kaɗai ba, har ma ɗan mutum.

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

Akwai saƙo na musamman na gaskiya da aka buɗe wa mutanen Allah daga littafin Ru’ya ta Yohanna gab da rufe lokacin gwajin ɗan adam. Wannan saƙo na musamman kuma shi ne “saƙon Iliya” na Malakai wanda ake shelanta shi gab da “ranar Ubangiji mai ban tsoro.”

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

A farkon duka Tsohon da Sabon Alkawari, da kuma a ƙarshen Sabon Alkawari, an bayyana takamaiman siffofin Allah. A cikin Farawa Shi ne Mahalicci, kuma a ƙarshen Ru’ya ta Yohanna Shi ne Alfa da Omega. A farkon Sabon Alkawari, ya zama Ɗan mutum. Kuma da ƙarshen Tsohon Alkawari, muna samun ƙa’idar da manzo Iliya yake amfani da ita wajen cika saƙon da zai yi shela game da juya zukatan ubanni zuwa ga ’ya’ya, da kuma akasin haka.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Ka’idar annabci wadda Iliya ya yi amfani da ita wajen gabatar da saƙon gargaɗinsa ita ce daidai abin da aka umarci Yohanna ya yi a cikin Ru’ya ta Yohanna. Iliya “zai juya zuciyar ubanni zuwa ga ’ya’ya, zuciyar ’ya’ya kuma zuwa ga ubanninsu,” kuma aka gaya wa Yohanna ya rubuta abubuwan da suke a lokacin; kuma da yin haka, a lokaci guda zai kasance yana rubuta abubuwan da za su zo. An yi amfani da Yohanna domin a nuna yadda ka’idar alfa da omega take aiki a cikin Kalmar annabci, kuma Iliya zai gina saƙonsa a kan wannan ka’ida guda. Sa’ad da muka kwatanta farkon Littafi Mai Tsarki da ƙarshen Littafi Mai Tsarki, muna kwatanta Tsoho da Sabon Alkawari. Uba shi ne farkon ɗansa, ɗa kuma shi ne ƙarshen uba. Dubu ɗari da arba’in da huɗu su ne tsatson ƙarshe na ’ya’yan Ibrahim, kuma tarihin da Allah ya shiga alkawari da Ibrahim yana wakiltar tarihin lokacin da Allah zai sabunta wannan alkawari tare da dubu ɗari da arba’in da huɗu.

> Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

> Saboda haka yana ta wurin bangaskiya ne, domin ya kasance ta wurin alheri; domin alkawarin ya tabbata ga dukan zuriya; ba ga wadda take ta shari’a kaɗai ba, amma ga wadda kuma take ta bangaskiyar Ibrahim; wanda shi ne ubanmu dukanmu. Romawa 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Saƙon Iliya yana wakiltar ƙa’idar alpha da omega, gama ubanni su ne alpha, yara kuwa su ne omega. Saƙon Iliya zai mayar da zukatan ubanni ga yara. Almasihu ya bayyana Yohanna Mai Baftisma a matsayin Iliya, Ellen White kuma ta bayyana William Miller a matsayin duka Iliya da Yohanna Mai Baftisma. Saƙon dukan waɗannan mazaje masu wakilci an wakilta shi a matsayin mai mayar da zukatan ubanni ga yara, da na yara kuma ga ubanni. Wannan aiki yana wakiltar tasirin saƙon wajen mai da zukatan mutane ga Uba na sama, amma yana nufin fiye da haka, domin alama ce ta aikin. A cikin annabcin Littafi Mai Tsarki, alamomi suna da ma’ana fiye da ɗaya, kuma dole ne a gane su ta wurin mahallin magana.

> “What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

> “Mene ne ya sa Yohanna Mai Baftisma ya zama babba? Ya rufe hankalinsa ga tarin al’adu na gargajiya da malaman al’ummar Yahudawa suka gabatar, kuma ya buɗe shi ga hikimar da take fitowa daga sama. Kafin haihuwarsa Ruhu Mai Tsarki ya ba da shaida game da Yohanna cewa: ‘Zai zama babba a gaban Ubangiji, ba kuma zai sha ruwan inabi ko wani abin sha mai ƙarfi ba; kuma za a cika shi da Ruhu Mai Tsarki…. Kuma da yawa daga cikin ’ya’yan Isra’ila zai mai da su ga Ubangiji Allahnsu. Kuma zai tafi a gabansa cikin ruhu da ikon Iliya, domin ya mai da zukatan ubanni ga ’ya’yansu, marasa biyayya kuma zuwa ga hikimar masu adalci; domin ya shirya wa Ubangiji mutane da aka tanada.’ Luka 1:15–17.” Counsels to Parents, Teachers and Students, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

An tsara saƙon ne domin waɗanda suka zaɓa su ji su mai da zukatansu ga Uba na Sama, duk da haka babban ƙa’idar annabci da za a yi amfani da ita wajen isar da saƙon gargaɗin ita ce cewa Almasihu shi ne Alfa da Omega, na farko da na ƙarshe, mafari da matuƙa. Saƙon Iliya yana dogara ne a kan gabatar da Kalmar annabcin Allah daga mahangar cewa Yesu Almasihu shi ne Kalmar Allah, kuma ƙa’idojin da suke tafiyar da Littafi Mai Tsarki su ma halaye ne na ɗabi’arsa.

> “The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

> “Dokar Allah tana da tsarki kamar yadda Allah da kansa yake da tsarki. Ita ce bayyanar nufinsa, rubutaccen kwafin halinsa, furucin ƙaunar Allahntaka da hikima. Jituwa ta halitta tana dogara ne a kan cikakkiyar daidaituwar dukan halittu, na kome da kome, mai rai da marar rai, ga dokar Mahalicci. Allah ya ƙaddara dokoki domin tafiyar da mulki, ba ga rayayyun halittu kaɗai ba, amma har da dukan ayyukan yanayi. Kowane abu yana ƙarƙashin tabbatattun dokoki, waɗanda ba za a iya yi musu watsi da su ba. Amma duk da yake kowane abu a cikin yanayi yana ƙarƙashin dokokin halitta, mutum kaɗai, cikin dukan abin da yake zaune a duniya, ne ke ƙarƙashin alhakin dokar ɗabi’a. Ga mutum, wanda shi ne aikin halitta mafi girma, Allah ya ba da ikon fahimtar abin da yake nema, ya gane adalci da alherin dokarsa, da kuma tsarkakan haƙƙoƙinta a kansa; kuma daga wurin mutum ake bukatar biyayya marar karkata.” Patriarchs and Prophets, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Kowane abu (kuma wannan zai haɗa da Littafi Mai Tsarki, domin Littafi Mai Tsarki wani abu ne, kuma idan wani abu ne, to, yana cikin duka abubuwa) yana ƙarƙashin tabbatattun dokoki. Littafi Mai Tsarki yana da tabbatattun dokoki ko ƙa’idoji waɗanda suke tsara fassara shi daidai. Ɗaya daga cikin waɗannan ƙa’idoji shi ne, Littafi Mai Tsarki yana danganta ƙarshen wani abu da farkon wani abu. Yesu shi ne Maganar Allah, kuma Shi ne na farko da na ƙarshe, kuma wannan “tabbatacciyar doka” ce da kuma sifa ta halinsa.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

Mun yi amfani da wannan gabatarwar Iliya ne domin mu nuna cewa farkon da ƙarshen Tsohon da Sabon Alkawari duka sun yi daidai da juna. Ƙarshen Littafi Mai Tsarki, wanda kuma shi ne ƙarshen littafin Ru’ya ta Yohanna, shi ma ya yi daidai da farkon Ru’ya ta Yohanna. Shaidu biyar ga gaskiya ɗaya bisa ga ƙa’idar da take ɗaya daga cikin siffofin halin Allah, wato cewa Maganar Allah kullum tana nuna ƙarshen wani abu ta wurin farkon wannan abin. Wannan gaskiyar wani ɓangare ne na abin da ake nufi da cewa Yesu Almasihu shi ne Alfa da Omega.

> “To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

> “Ga manzo Yohanna a tsibirin Patmos aka buɗe masa al’amuran da suke da zurfin ma’ana da kuma ban-tausayi mai girma game da ƙwarewar ikkilisiya. An gabatar masa da batutuwa masu tsananin muhimmanci da girman daraja cikin siffofi da alamu, domin mutanen Allah su sami cikakken fahimta game da hatsarori da gwagwarmayar da suke gabansu. An bayyana wa Yohanna tarihin duniyar Kirista har zuwa ƙarshen zamani. Da babban haske ya ga matsayi, hatsarori, gwagwarmaya, da kuma ceto na ƙarshe na mutanen Allah. Ya rubuta saƙon ƙarshe wanda zai sa girbin duniya ya nuna cikarsa, ko dai a matsayin damammu domin rumbun sama, ko kuma a matsayin ɗaurin itace domin wutar ranar ƙarshe.

> “In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

> “A cikin wahayi Yahaya ya ga gwaje-gwajen da mutanen Allah za su sha saboda gaskiya. Ya ga tsayayyar dagewarsu marar karkata wajen yin biyayya ga dokokin Allah, a gaban ikon zalunci waɗanda suka nemi su tilasta musu cikin rashin biyayya, kuma ya ga nasararsu ta ƙarshe a kan dabbar da kuma surarta.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “A ƙarƙashin alamomin babban macijin ja, dabba mai kama da damisa, da kuma dabba mai ƙahoni irin na rago, an bayyana wa Yohanna gwamnatocin duniya waɗanda za su fi tsayawa wajen take dokar Allah da kuma tsananta wa mutanensa. Ana ci gaba da wannan yaƙi har zuwa ƙarshen zamani. Mutanen Allah, waɗanda aka alamta da mace mai tsarki da ’ya’yanta, an bayyana su a matsayin waɗanda suke da ƙarancin rinjaye ƙwarai. A kwanaki na ƙarshe saura kaɗan ne kawai suka rage. Game da waɗannan ne Yohanna ya yi magana, yana cewa su ne ‘waɗanda suke kiyaye dokokin Allah, kuma suke da shaidar Yesu Almasihu.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Ta wurin arna, sa’an nan kuma ta wurin Paparoma, Shaidan ya yi amfani da ikonsa har tsawon ƙarnuka masu yawa cikin ƙoƙarin goge amintattun shaidun Allah daga doron ƙasa. Arna da mabiyan Paparoma ruhun maciji guda ne ya motsa su. Bambancinsu kuwa shi ne kawai, cewa Paparoma, yana riya cewa yana bauta wa Allah, shi ne maƙiyi mafi haɗari kuma mafi zalunci. Ta wurin Romanisanci, Shaidan ya kama duniya gaba ɗaya cikin bautarsa. Ikilisiyar Allah da take ikirarin zama tasa aka share ta zuwa cikin jerin gwanon wannan ruɗi, kuma fiye da shekara dubu mutanen Allah suka sha wuya ƙarƙashin fushin macijin. Kuma sa’ad da aka kwace wa Paparoma ƙarfinsa, aka kuma tilasta masa ya daina tsanantawa, Yahaya ya ga wata sabuwar iko tana tasowa domin ta maimaita muryar macijin, ta kuma ci gaba da irin wannan mugun aiki na zalunci da saɓo. Wannan iko, na ƙarshe da zai yi yaƙi da ikilisiya da kuma dokar Allah, an wakilta shi da dabba mai ƙahonin kamar na ɗan rago. Dabbobin da suka gabace ta sun fito ne daga teku, amma wannan ta fito daga ƙasa, tana wakiltar tasowar salama ta al’ummar da ake wakilta. “Ƙahoni biyu kamar na ɗan rago” suna da kyau wajen wakiltar halin Gwamnatin Tarayyar Amurka, kamar yadda aka bayyana a cikin manyan ƙa’idojinta guda biyu na asali, wato Republicanism da Protestantism. Waɗannan ƙa’idoji su ne sirrin ikonmu da wadatawarmu a matsayin al’umma. Waɗanda suka fara samun mafaka a bakin gabar Amurka sun yi farin ciki cewa sun isa ƙasar da take ’yantacciya daga girman kai na iƙirarin papanci da kuma mulkin zaluncin sarauta. Suka ƙudura su kafa gwamnati bisa faffaɗar harsashin ’yancin farar hula da na addini.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

> “Amma tsattsauran zayyanar alkalamin annabci yana bayyana canji a cikin wannan yanayi na salama. Dabbar mai ƙahoni kamar na ɗan rago tana magana da muryar maciji, kuma ‘tana amfani da dukan ikon dabbar farko a gabansa.’ Annabcin ya bayyana cewa zai ce wa mazauna duniya su yi wa dabbar sura, kuma cewa ‘yana sa kowa, ƙanana da manya, mawadata da matalauta, ’yantattu da bayi, su karɓi alama a hannunsu na dama, ko a goshinsu; kuma kada wani mutum ya iya saye ko sayarwa, sai wanda yake da alamar, ko sunan dabbar, ko lambar sunanta.’ Ta haka ne Furotestantiyanci yake bin sawun Paparoma.”

> “It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

> “A wannan lokaci ne ake ganin mala’ika na uku yana tashi a tsakiyar sama, yana shela cewa: ‘In wani mutum ya yi wa dabbar sujada da siffarta, ya kuma karɓi alamarta a goshinsa, ko a hannunsa, shi ma zai sha ruwan inabin fushin Allah, wanda aka zuba ba tare da gaurayawa ba cikin ƙoƙon hasalarsa.’ ‘Ga masu kiyaye dokokin Allah, da bangaskiyar Yesu.’ Cikin bambanci bayyananne da duniya akwai wannan ƙaramar ƙungiya da ba za ta kauce daga biyayyarta ga Allah ba. Waɗannan su ne waɗanda Ishaya yake magana a kansu a matsayin masu gyaran ɓarnar da aka yi wa dokar Allah, su ne waɗanda suke gina tsoffin kufai, suna ɗaga harsashin tsararraki masu yawa.”

> “The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

> “Gargaɗi mafi tsanani da kuma barazana mafi razanarwa da aka taɓa yi wa ’yan adam ita ce wadda take ƙunshe cikin saƙon mala’ika na uku. Zunubin da ke saukar da fushin Allah ba tare da gaurayawar jinƙai ba dole ne ya kasance na mafi muni ƙwarai. Shin za a bar duniya cikin duhu game da ainihin wannan zunubi?—Ko kaɗan ba haka ba. Allah ba ya mu’amala da halittunsa haka. Fushinsa ba ya taɓa sauka a kan zunuban jahilci. Kafin a kawo hukuncinsa a kan duniya, dole ne a gabatar wa duniya da haske game da wannan zunubi, domin mutum ya san dalilin da ya sa za a zartar da waɗannan hukunce-hukunce, kuma ya sami zarafin kuɓuta daga gare su.

> “The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

> “Saƙon da ya ƙunshi wannan gargaɗi shi ne na ƙarshe da za a yi shela da shi kafin bayyanuwar Ɗan mutum. Alamomin da Shi da kansa ya bayar suna bayyana cewa zuwansa ya yi kusa ƙwarai. Kusan shekara arba’in kenan saƙon mala’ika na uku yana ta yin sauti. A cikin sakamakon babban gwagwarmayar nan an fito da ɓangarori biyu, waɗanda suke ‘sujada ga dabbar da siffarta,’ suna kuma karɓar alamar ta, da waɗanda suke karɓar ‘hatimin Allah mai rai,’ waɗanda aka rubuta sunan Uba a goshinsu. Wannan ba alama ce ta gani ba. Lokaci ya yi da duk waɗanda suke da sha’awa ga ceton ransu su yi bincike da gaske kuma da tsanani, Mene ne hatimin Allah? Kuma mene ne alamar dabbar? Ta yaya za mu guje wa karɓarta?”

> “The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

> “Ana samun hatimin Allah, alama ko shaida ta ikonsa, a cikin doka ta huɗu. Wannan ita kaɗai ce ƙa’ida a cikin Dokoki Goma da take nuna Allah a matsayin Mahaliccin sammai da ƙasa, kuma tana bayyana sarai bambancin Allah na gaskiya da dukan gumakan ƙarya. A cikin dukan Nassosi, ana ambaton gaskiyar ikon Allah na halitta a matsayin hujja cewa Shi ya fi dukan allolin al’ummai daraja.”

> “The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

> “Asabar da umarni na huɗu ya wajabta an kafa ta domin tunawa da aikin halitta, ta haka kuma domin a riƙa karkatar da tunanin mutane koyaushe ga Allah na gaskiya mai rai. Da a ce an kiyaye Asabar a kowane lokaci, da ba za a taɓa samun mai bautar gumaka ba, ko marar yarda da Allah, ko marar bangaskiya. Tsattsarkan kiyaye ranar Allah mai tsarki da ya dace da ibada da ya shirya, da ya kai tunanin mutane ga Mahaliccinsu. Abubuwan da ke cikin halitta da sun sa su tuna da Shi, kuma da sun ba da shaida ga ikonsa da ƙaunarsa. Asabar ta umarni na huɗu ita ce hatimin Allah mai rai. Tana nuna Allah a matsayin Mahalicci, kuma ita ce alamar ikonsa na halal a kan halittun da Ya yi.”

> “What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

> “To, mene ne alamar dabbar, in ba Asabar ta ƙarya ba ce wadda duniya ta karɓa a maimakon ta gaskiya?

> “The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

> “Sanarwar annabci cewa Paparoma zai ɗaukaka kansa sama da dukan abin da ake kira Allah, ko kuwa abin da ake yi wa sujada, ta cika a bayyane ƙwarai cikin sauya Asabbaci daga rana ta bakwai zuwa rana ta farko ta mako. Duk inda ake girmama Asabbacin Paparoma fiye da Asabbacin Allah, a can mutumin zunubi yana ɗaukaka kansa sama da Mahaliccin sama da ƙasa.

> “Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

> “Waɗanda suke da’awar cewa Almasihu ya canja Asabar suna yin karo kai tsaye da kalmominsa na kansa. A cikin Huɗubarsa ta kan Dutse Ya bayyana cewa: ‘Kada ku yi zaton na zo ne domin in rushe shari’a, ko annabawa; ban zo domin in rushe ba, sai dai domin in cika. Gama hakika ina gaya muku, har sai sama da ƙasa sun shuɗe, ko ɗigo ɗaya ko wani ƙaramin alama ɗaya ba za su gushe daga shari’a ba ko kaɗan, sai an cika duka. Saboda haka duk wanda zai karya ɗaya daga cikin waɗannan mafi ƙanƙantan dokoki, ya kuma koyar da mutane haka, za a ce shi mafi ƙanƙanta ne a cikin mulkin sama; amma duk wanda zai aikata su ya kuma koyar da su, shi ne za a ce mai girma ne a cikin mulkin sama.’

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

> “'Yan Katolika na Roma suna amincewa cewa cocinsu ne ya yi canjin Assabaci, kuma suna kawo wannan canjin da kansa a matsayin hujjar ikon koli na wannan coci. Suna bayyana cewa ta wurin kiyaye ranar farko ta mako a matsayin Assabaci, Furotesta suna amincewa da ikon ta na kafa doka cikin al’amuran Allahntaka. Cocin Roma ba ta yi watsi da iƙirarinta na rashin kuskure ba, kuma sa’ad da duniya da majami’un Furotesta suka karɓi assabacin ƙarya da ita ce ta ƙirƙira, a zahiri suna amincewa da iƙirarinta. Suna iya ambaton ikon manzanni da na ubannin coci don kāre wannan canji, amma kuskuren tunaninsu yana da sauƙin ganewa. Mabiyin Paparoma yana da kaifin basira har ya ga cewa Furotesta suna ruɗin kansu, da yardarsu suna rufe idanunsu ga gaskiyar abin da yake a cikin wannan al’amari. Yayin da tsarin Lahadi yake samun karɓuwa, yana farin ciki, yana jin tabbaci cewa a ƙarshe zai kawo dukan duniyar Furotesta ƙarƙashin tutar Roma.” Signs of the Times, Nuwamba 1, 1899.

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