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# Future for America and July 18, 2020 - Number One

Makomar Amurka da 18 ga Yuli, 2020 - Lamba ta Ɗaya

Cavemen of Covenant: Moses & Elijah at the End of the World

Mazajen Kogo na Alkawari: Musa da Iliya a Ƙarshen Duniya

Author

Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Musa da Iliya alamu ne na annabci waɗanda, gwargwadon mahallin magana, za a iya fahimtarsu kowannensu a matsayin alama guda ɗaya, ko kuma a iya fahimtarsu a matsayin alama guda da ta ƙunshi annabawan biyu. A kan shaidar biyu ne ake tabbatar da abu, kuma a Ru’ya ta Yohanna goma sha ɗaya Musa da Iliya suna wakiltar shaidu biyu na Tsohon da Sabon Alkawari. A kan Dutsen Sāke Siffa, wanda yake wakiltar Zuwan Almasihu na Biyu, alamar tagwayen tana wakiltar duka dubu ɗari da arba’in da huɗu (Iliya) da kuma shahidai (Musa) na rikicin dokar Lahadi. Tare, a matsayin alama guda, a cikin kogon Horeb, suna wakiltar mutanen Allah a ƙarshen duniya waɗanda suke “ji,” suke “karantawa,” kuma suke “kiyaye” saƙon da yake Wahayin halin Allah, wanda yake ƙunshe da ikon canja wani mutumin Laodikiya ya zama na Filadelfiya. Ba da daɗewa ba, (ba da daɗewa ƙwarai) za a kai wani matsayi inda ba zai ƙara yiwuwa wawaye Adventistocin Laodikiya su yi amfani da “mai” da ake bukata domin su ba da amsa yadda ya kamata ga kukan nan, “Ga Ango yana zuwa.”

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Sai Musa ya ce wa Ubangiji, Duba, kai kana ce mini, Ka hauro da wannan jama’a: amma ba ka sanar da ni wanda za ka aika tare da ni ba. Duk da haka ka ce, Na san ka da suna, kuma ka sami tagomashi a gabana. To, saboda haka, ina roƙonka, idan na sami tagomashi a gabanka, ka nuna mini hanyarka yanzu, domin in san ka, domin in sami tagomashi a gabanka: kuma ka tuna cewa wannan al’umma mutanenka ne. Sai ya ce, Kasancewata za ta tafi tare da kai, ni kuma zan ba ka hutu. Sai ya ce masa, In kasancewarka ba za ta tafi tare da ni ba, kada ka fisshe mu daga nan. Gama ta yaya za a sani a nan cewa ni da mutanenka mun sami tagomashi a gabanka? Ashe, ba ta wurin tafiyarka tare da mu ba ne? Haka za a rarrabe mu, ni da mutanenka, daga dukan sauran mutane da suke bisa fuskar duniya. Sai Ubangiji ya ce wa Musa, Wannan abin ma da ka faɗa zan yi shi: gama ka sami tagomashi a gabana, kuma na san ka da suna. Sai ya ce, Ina roƙonka, ka nuna mini ɗaukakarka. Sai ya ce, Zan sa dukan nagartata su shuɗe a gabanka, zan kuma yi shelar sunan Ubangiji a gabanka; zan yi alheri ga wanda zan yi wa alheri, zan kuma nuna jinƙai ga wanda zan nuna wa jinƙai. Kuma ya ce, Ba za ka iya ganin fuskata ba: gama babu mutumin da zai gan ni ya rayu. Sai Ubangiji ya ce, Ga shi, akwai wani wuri kusa da ni, za ka tsaya a kan dutse: kuma zai faru, sa’ad da ɗaukakata take wucewa, zan sa ka cikin tsagar dutsen, in rufe ka da hannuna har sai na wuce: sa’an nan zan ɗauke hannuna, kai kuwa za ka ga bayana: amma ba za a ga fuskata ba. Sai Ubangiji ya ce wa Musa, Sassaƙa wa kanka alluna biyu na dutse kamar na fari: ni kuwa zan rubuta a kan waɗannan allunan kalmomin da suke a cikin allunan farko, waɗanda ka fasa. Ka kasance a shirye da safe, ka hau tudun Sinai da safe, ka bayyana kanka a can a gare ni a ƙwanƙolin dutsen. Kada wani mutum ya hau tare da kai, kada kuma a ga wani mutum ko’ina cikin dukan dutsen; kada kuma tumaki ko shanu su yi kiwo a gaban wannan dutsen. Sai ya sassaƙa alluna biyu na dutse kamar na fari; Musa kuwa ya tashi da sassafe, ya hau tudun Sinai, kamar yadda Ubangiji ya umarce shi, ya kuma ɗauki allunan dutse biyu a hannunsa. Sai Ubangiji ya sauko cikin gajimare, ya tsaya tare da shi a can, ya yi shelar sunan Ubangiji. Ubangiji kuwa ya wuce a gabansa, ya yi shela, Ubangiji, Ubangiji Allah, mai jinƙai da alheri, mai jinkirin fushi, mai yalwar nagarta da gaskiya, mai kiyaye jinƙai domin dubbai, mai gafarta mugunta da laifi da zunubi, amma ba zai taɓa barin mai laifi ba tare da hukunci ba; yana hukunta muguntar ubanni a kan ’ya’ya, da a kan ’ya’yan ’ya’yansu, har tsara ta uku da ta huɗu. Sai Musa ya yi sauri, ya sunkuyar da kansa har ƙasa, ya yi sujada. Sai ya ce, In yanzu na sami tagomashi a gabanka, ya Ubangiji, ina roƙo, bari Ubangijina ya tafi a tsakiyarmu; gama jama’a ce mai taurin wuya; ka gafarta mana muguntarmu da zunubinmu, ka kuma ɗauke mu mu zama gādonka. Sai ya ce, Ga shi, ina yin alkawari: a gaban dukan mutanenka zan yi abubuwan al’ajabi, waɗanda ba a taɓa yin irinsu ba a cikin dukan duniya, ko a cikin kowace al’umma: kuma dukan mutanen da kake a tsakiyarsu za su ga aikin Ubangiji: gama abu ne mai banrazana wanda zan yi tare da kai. Fitowa 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Musa yana wakiltar mutanen Allah a ƙarshen duniya. Su ne waɗanda, a cikin “kwanaki na ƙarshe” na shari’ar bincike, suke roƙon Allah ya nuna musu “hanyarsa, domin” su “sani” Allah, kuma a matsayin amsa suna karɓar amsa daga Allah wadda ta haɗa da alkawarin cewa “gabansa zai tafi tare da” su, kuma Allah zai ba waɗannan mutane “hutu.”

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku tambaya game da tsoffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta, za ku kuwa sami hutawa ga rayukanku. Amma suka ce, Ba za mu yi tafiya a cikinta ba. Har ila yau, na sa matsara a kanku, suna cewa, Ku saurari ƙarar ƙaho. Amma suka ce, Ba za mu saurara ba. Irmiya 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Irmiya ya bayyana wani rukuni da ya ƙi “gani” da “saurarawa,” saboda haka ba sa karɓar “hutar” da aka yi alkawari da ita ga waɗanda suke neman “hanya mai kyau” kuma suka “bi ta.” Ishaya ya bayyana wannan hutar a matsayin “wartsakewa.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Wa zai koya wa sani? Kuma wa zai sa ya fahimci koyarwa? Waɗanda aka yaye daga nono, aka kuma raba su da ƙirji. Gama umarni sai ya zama bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can: Gama da leɓɓa masu tuntuɓe da wani harshe zai yi wa wannan jama'a magana. Waɗanda ya ce musu, Wannan ita ce hutawar da za ku sa mai gajiya ya huta da ita; kuma wannan ita ce wartsakewa: duk da haka ba su yarda su ji ba. Amma maganar Ubangiji ta zama a gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can; domin su tafi, su fāɗi a baya, a kuma karya su, a tarko su, a kama su. Ishaya 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

“hutun” da “warkarwa” suna wakiltar ruwan sama na ƙarshe da ake zubawa a lokacin shelar saƙon gargaɗi na ƙarshe.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “An nuna mini lokaci sa’ad da saƙon mala’ika na uku yake gab da kammalawa. Ikon Allah ya sauka a kan mutanensa; sun cika aikinsu kuma sun shirya domin sa’ar gwaji da take gabansu. Sun karɓi ruwan sama na ƙarshe, ko kuma wartsakarwa daga gaban Ubangiji, kuma shaidar mai rai ta farfaɗo. Gargadi na ƙarshe mai girma ya yi amsa ko’ina, kuma ya tayar da mazaunan duniya waɗanda ba za su karɓi saƙon ba, ya kuma fusata su.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Alƙawarin “hutun” ko “wartsakewar” da shi ne “ruwan sama na ƙarshe,” ya ƙunshi alƙawarin da aka ba Musa a cikin kogon cewa “gaban” Allah zai tafi tare da mutanensa.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> “Aikin zai kasance mai kama da na ranar Fentikos. Kamar yadda aka ba da ‘ruwan sama na fari,’ cikin zubowar Ruhu Mai Tsarki a farkon bishara, domin ya sa iri mai daraja ya tsiro, haka kuma za a ba da ‘ruwan sama na ƙarshe’ a ƙarshenta, domin nunar da girbin ya nuna. ‘Sa’an nan za mu sani, idan muka ci gaba da neman sanin Ubangiji; fitowarsa tabbatacciya ce kamar safiya; zai zo wurinmu kamar ruwan sama, kamar ruwan sama na ƙarshe da na fari a kan ƙasa.’ (Hosea 6:3.) ‘Sai ku yi farin ciki, ya ku ’ya’yan Sihiyona, ku yi murna cikin Ubangiji Allahnku; gama ya ba ku ruwan sama na fari daidai gwargwado, kuma zai sa ruwan sama ya sauko muku, ruwan sama na fari, da ruwan sama na ƙarshe.’ (Joel 2:23.) ‘A kwanaki na ƙarshe, in ji Allah, zan zubo daga Ruhuna a kan dukan ’yan Adam.’ ‘Kuma zai zama, duk wanda ya kira bisa sunan Ubangiji za ya tsira.’ (Ayyukan Manzanni 2:17, 21.) Babban aikin bishara ba zai ƙare da ƙarancin bayyanar ikon Allah fiye da wanda ya nuna farkonta ba. Annabce-annabcen da suka cika cikin zubowar ruwan sama na fari a farkon bishara, za su sāke cika a cikin ruwan sama na ƙarshe a ƙarshenta. Ga nan ne ‘lokutan wartsakewa’ waɗanda manzo Bitrus ya yi hasashe a kansu sa’ad da ya ce, ‘Saboda haka ku tuba, ku komo, domin a shafe zunubanku [a cikin Shari’ar Bincike], sa’ad da lokutan wartsakewa za su zo daga gaban Ubangiji; kuma zai aiko da Yesu.’ (Ayyukan Manzanni 3:19–20.)”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Bayin Allah, da fuskokinsu suna haskakawa suna kuma walƙiya da tsarkakakkiyar keɓewar kai, za su yi gaggawa daga wuri zuwa wuri domin shelar saƙon daga Sama. Ta dubban muryoyi, a ko’ina cikin duniya, za a ba da gargaɗin. Za a aikata mu’ujizai, marasa lafiya za su warke, alamu da abubuwan al’ajabi kuma za su bi masu bi. Shaidan ma yana aiki da al’ajaban ƙarya, har ma yana saukar da wuta daga sama a gaban mutane. (Ru’ya ta Yohanna 13:13.) Ta haka ne za a sa mazaunan duniya su ɗauki matsayinsu.” The Great Controversy, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Zubowar Ruhu Mai Tsarki a kwanaki na ƙarshe an siffanta shi ta wurin zubowar Ruhu Mai Tsarki a farkon shelar bishara. “Maganar Ubangiji gare su” waɗanda ba za su ji abin da Ruhu yake faɗa wa ikkilisiyoyi ba, ita ce ƙa’idar annabci ta haɗa wani layin tarihin annabci da wani layin tarihin annabci domin a bayyana ƙarshen duniya. Ba kome ba ne face ƙa’idar da ke nuna cewa ƙarshen abu ana bayyana shi ta wurin farkonsa. Wawaye daga cikin mutanen Laodikiya na Adventist na Rana ta Bakwai suna ƙin wannan ƙa’idar annabci. Idan aka karɓe ta, Allah zai iya “koyar da sani,” wanda Daniyel ya bayyana cewa yana ƙaruwa a lokacin ƙarshe, kuma wannan sani ɗin ne kuwa Hoseya ya ce mutanen Allah ana hallaka su saboda ƙin karɓarsa. Rukunin da ke cikin Ishaya da Irmiya waɗanda suka ƙi ji ko gani, suna ƙin “wartsakewar,” wadda ita ce “hutun” da Allah ya yi alkawarin bayarwa ga mutanensa na “kwanaki na ƙarshe” domin su iya ketare rikicin ƙarshen kwanaki cikin aminci.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

“sunan Ubangiji” (halayya) da Allah ya shelanta wa Musa shi ne cewa “Ubangiji Allah,” “mai jinƙai ne mai alheri, mai jinkirin fushi, mai yalwar nagarta da gaskiya.” Halayyarsa jinƙai ne da gaskiya. Gaskiyar da ke wakiltar halayyarsa kullum tana tare da jinƙansa, gama babu wani mutum da zai fahimci gaskiyarsa, sai dai Allah ya fara nuna masa jinƙansa, domin duka sun yi zunubi, sun kuma rasa ɗaukakar (halayyar) Allah. Gaskiyar cewa Yesu Almasihu shi ne Alpha da Omega ana gane ta, ana kuma kiyaye ta, ta waɗanda Allah ya gafarta musu muguntarsu da zunubinsu. Wannan gafarar tana faruwa ne a lokutan ƙarshe na shari’ar bincike. Waɗanda yake nuna musu jinƙansa, ta haka yana gafarta zunubansu, su yake ɗauka su zama gādonsa, yana kuma shiga alkawari da su.

> “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, za a sabunta alkawarin Allah tare da mutanensa masu kiyaye dokokinsa.” Review and Herald, Fabrairu 26, 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Dukan annabawa, har da Musa, suna nuna kwanakin ƙarshe na shari’ar bincike, sa’ad da Allah zai sabunta alkawarinsa da waɗanda aka gane su a matsayin ɗari da dubu arba’in da huɗu. Kuma sa’ad da aka kafa wannan alkawari, Allah “zai aikata abubuwan al’ajabi, irin waɗanda ba a taɓa yi ba a dukan duniya, ko a kowace al’umma; kuma dukan mutanen da kake a tsakiyarsu za su ga aikin Ubangiji; gama abu ne mai ban tsoro wanda zan yi tare da kai.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

An sa kwarewar Musa a cikin kogo a Dutsen Horeb, wanda kuma ake kira Dutsen Sinai, a cikin mahallin gwagwarmayar da Musa yake yi da mutanen Allah. Gwagwarmayarsa ita ce cika aikin da Allah ya ba shi. Musa yana cikin gwagwarmaya game da saƙon Allah ga duniya. Kafin Ubangiji ya nuna ɗaukakarsa ga Musa, mun ga Musa yana amfani da hujja a gaban Ubangiji, yana nuna cewa idan Ubangiji ya hallaka masu tawaye waɗanda a lokacin nan suka yi ta rawa kewaye da ɗan maraƙin zinariya na Haruna, hallakar masu tawayen za ta hallaka saƙon da yake bayyana ikon Allah.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Sai Ubangiji ya ce wa Musa, Na ga wannan jama'a, ga shi kuwa, jama'a ne masu taurin kai. Yanzu fa ka ƙyale ni, domin fushina ya yi zafi a kansu, in hallaka su; ni kuma zan mai da kai al'umma mai girma. Sai Musa ya roƙi Ubangiji Allahnsa, ya ce, Ya Ubangiji, don me fushinka yake ƙuna a kan mutanenka, waɗanda ka fito da su daga ƙasar Masar da babban iko da hannu mai ƙarfi? Don me Masarawa za su yi magana su ce, Da muguwar niyya ya fito da su, domin ya kashe su a duwatsu, ya kuma shafe su daga fuskar duniya? Ka juya daga zafin fushinka, ka fasa wannan masifa da ka yi niyya a kan mutanenka. Ka tuna da Ibrahim, Ishaku, da Isra'ila, bayinka, waɗanda ka rantse musu da kanka, ka ce musu, Zan yawaita zuriyarku kamar taurarin sama, kuma duk wannan ƙasa da na faɗa zan ba zuriyarku ita, za su kuwa gāje ta har abada. Sai Ubangiji ya fasa masifar da ya yi tunanin aikata wa mutanensa. Fitowa 32:9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Kwarewar da Musa ya yi a cikin kogon tana ƙunshe da saƙon da aka naɗa Musa ya gabatar wa duniya. Shaidar Ubangiji yana wucewa gaban Musa yana kuma shelanta halinsa an sanya ta cikin mahallin saƙo na cikin gida game da mutanen Allah masu tawaye (na Laodicea), kuma mahallin kwarewar Iliya a cikin kogon an sanya shi cikin gwagwarmayarsa da Jezebel, wato haɗin kai mai ninki uku na Amurka, Paparoma da Majalisar Ɗinkin Duniya. Ɗaya yana wakiltar saƙon cikin gida ga ikilisiya, ɗayan kuma saƙon waje ga duniya, amma shaidu biyu, Musa da Iliya, suna cikin kogon Horeb ɗaya, kuma dukkansu biyu ana wakilta su a cikin kogon a ƙarshen duniya.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Sai Ahab ya faɗa wa Jezebel duk abin da Iliya ya yi, da kuma yadda ya kashe dukan annabawan da takobi. Sa’an nan Jezebel ta aiki wani ɗan saƙo zuwa ga Iliya, tana cewa, Haka alloli su yi mini, har ma fiye da haka, in ban mai da ranka kamar ran ɗayansu ba gobe da irin wannan lokaci. Da ya ga haka, sai ya tashi, ya tafi domin ceton ransa, ya zo Biyersheba, wadda take ta Yahuza, ya bar bawansa a can. Amma shi kansa ya yi tafiyar yini guda zuwa cikin jeji, ya zo ya zauna a ƙarƙashin wani itacen genista; sai ya roƙi wa kansa mutuwa, ya ce, Ya isa; yanzu, ya Ubangiji, ka ɗauke raina; gama ni ban fi kakannina ba. Yana kwance yana barci a ƙarƙashin itacen genista, sai ga wani mala’ika ya taɓa shi, ya ce masa, Tashi ka ci. Sai ya duba, ga kuwa akwai waina da aka gasa a kan garwashi, da kuma tulun ruwa a kusa da kansa. Sai ya ci ya sha, ya kuma sāke kwanciya. Sai mala’ikan Ubangiji ya sāke zuwa a karo na biyu, ya taɓa shi, ya ce, Tashi ka ci; gama tafiyar ta yi maka girma ƙwarai. Sai ya tashi, ya ci ya sha, ya yi tafiya da ƙarfin wannan abinci kwana arba’in da dare arba’in har zuwa Horeb, dutsen Allah. Sai ya isa can, ya shiga wani kogo, ya kwana a can; sai ga maganar Ubangiji ta zo masa, ta ce masa, Me kake yi a nan, Iliya? Sai ya ce, Na yi kishin Ubangiji Allah Maɗaukakin Runduna ƙwarai: gama Isra’ilawa sun yashe alkawarinka, sun rushe bagadanka, sun kuma kashe annabawanka da takobi; ni kuma, ni kaɗai ne na rage, suna neman raina su ɗauke shi. Sai ya ce, Fita, ka tsaya a kan dutsen a gaban Ubangiji. Sai ga shi, Ubangiji ya ratsa, wata iska mai girma da ƙarfi kuwa ta kakkarya duwatsu, ta farfashe ƙayoyi a gaban Ubangiji; amma Ubangiji ba ya cikin iskar. Bayan iskar kuma sai wata girgizar ƙasa; amma Ubangiji ba ya cikin girgizar ƙasar. Bayan girgizar ƙasar kuma sai wuta; amma Ubangiji ba ya cikin wutar. Bayan wutar kuma sai wata ƙaramar murya mai laushi. Da Iliya ya ji ta, sai ya lulluɓe fuskarsa da alkyabbarsa, ya fita, ya tsaya a mashigin kogon. Sai ga wata murya ta zo gare shi, ta ce, Me kake yi a nan, Iliya? Sai ya ce, Na yi kishin Ubangiji Allah Maɗaukakin Runduna ƙwarai: domin Isra’ilawa sun yashe alkawarinka, sun rushe bagadanka, sun kuma kashe annabawanka da takobi; ni kuma, ni kaɗai ne na rage, suna neman raina su ɗauke shi. Ubangiji kuwa ya ce masa, Ka tafi, ka koma ta hanyarka zuwa jejin Dimashƙu: idan ka isa, ka shafe Haza’el ya zama sarki a Suriya. Jehu ɗan Nimshi kuma za ka shafa ya zama sarki a kan Isra’ila. Elisha ɗan Shaphat na Abelmeholah kuma za ka shafa ya zama annabi a madadinka. Zai zama kuwa, duk wanda ya tsira daga takobin Haza’el, Jehu zai kashe shi; duk wanda kuma ya tsira daga takobin Jehu, Elisha zai kashe shi. Duk da haka na bar wa kaina mutum dubu bakwai a Isra’ila, dukan gwiwoyin da ba su sunkuya wa Ba’al ba, da kowane baki da bai sumbace shi ba. 1 Sarakuna 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Kwarewar Iliya a cikin kogon tana wakiltar sanyin gwiwar annabin game da saƙon da kuma yadda yake ganin tasirin saƙonsa da aikinsa. Musa yana kāre saƙon da Allah ya bayyana, amma Iliya ya yi watsi da saƙon. Saƙon ɗaya ne, sai dai ɗaya yana da alaƙa da abin da yake na cikin ikilisiya, ɗayan kuma da abin da yake na wajen ikilisiya. Duk da haka, ta fuskar annabci, a tare suna nuna saƙo mai ɓangare biyu na Ru’ya ta Yohanna goma sha takwas. Abin da nake bukatar in jaddada game da dukan gaskiyoyin da suke da alaƙa da kogon shi ne cewa a cikin “kwanaki na ƙarshe,” sanyin gwiwar da ake bayyanawa a kowane hali yana a kan saƙon ne da kuma tasirinsa.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Musa da Iliya dukansu suna wakiltar waɗanda suke “ji” kuma suke “gani” “muryar” wadda ita ce “maganar Ubangiji.” Wannan “magana” tana wakiltar halinsa na jinƙai da gaskiya. Mai Zabura ma yana roƙon a nuna masa jinƙan Allah, wanda shi ne halinsa. Domin ya ga “jinƙansa,” Mai Zabura ya yi alkawarin “ji” abin da Ruhu yake faɗa wa ikkilisiyoyi.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Ga shugaban mawaƙa, Zabura ga ’ya’yan Kora. Ya Ubangiji, ka yi alheri ga ƙasarka: ka maido da bautar Yakubu [ka juyar da ita]. Ka gafarta muguntar mutanenka, ka rufe dukan zunubinsu. Selah. Ka kawar da dukan hasalarka: ka juya daga tsananin fushinka. Ka komo da mu, ya Allah na cetonmu, ka sa fushinka a kanmu ya daina. Za ka yi fushi da mu har abada ne? Za ka tsawaita fushinka zuwa dukan tsararraki ne? Ba za ka rayar da mu kuma ba ne, domin mutanenka su yi farin ciki a cikinka? Ka nuna mana jinƙanka, ya Ubangiji, ka ba mu cetonka. Zan saurari abin da Allah Ubangiji zai faɗa: gama zai yi magana da salama ga mutanensa, da kuma ga tsarkakansa: amma kada su sāke komawa ga wauta. Hakika cetonsa yana kusa da waɗanda suke tsoronsa; domin ɗaukaka ta zauna a ƙasarmu. Jinƙai da gaskiya sun haɗu tare; adalci da salama sun sumbaci juna. Gaskiya za ta tsiro daga ƙasa; adalci kuma zai duba ƙasa daga sama. I, Ubangiji zai ba da abin da yake nagari; ƙasarmu kuma za ta ba da amfaninta. Adalci zai tafi gabansa; kuma zai sa mu a cikin hanyar sawunsa. Zabura 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Ka lura cewa “jinƙai da gaskiya,” (kuma “gaskiya” ita ce kalmar Ibrananci ‘emet’ da muka kasance muna ambato) waɗanda suke haifar da adalci da salama, sun “sumbaci” juna. An haɗa su wuri guda. Mai zabura ya sanya waƙarsa a cikin kwanaki na ƙarshe na shari’ar bincike lokacin da Allah ya “gafarta muguntar” “mutanensa.” Roƙon kuwa shi ne Ubangiji ya “rayar” da mutanensa.

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> “Dole ne a sami farfaɗowa da gyarawa, a ƙarƙashin hidimar Ruhu Mai Tsarki. Farfaɗowa da gyarawa abubuwa ne biyu mabambanta. Farfaɗowa na nufin sabunta rai na ruhaniya, raya ƙarfin tunani da na zuciya, tashin matattu daga mutuwar ruhaniya. Gyarawa kuma na nufin sake tsarawa, canji cikin ra’ayoyi da koyaswoyi, ɗabi’u da ayyuka. Gyarawa ba za ta haifar da kyakkyawan ’ya’yan adalci ba sai an haɗa ta da farfaɗowar Ruhu. Farfaɗowa da gyarawa za su yi aikin da aka ƙaddara musu, kuma yayin yin wannan aiki dole ne su haɗu.” Selected Messages, littafi na 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

“Farfaɗowar” da mai Zabura yake roƙo tana bayyana wata bukata daga wurin mutumin da ya san cewa ya mutu. Farfaɗowar da mai Zabura yake roƙo bukata ce mai matuƙar wahalar nema ga ɗan Laodikiya, domin ɗan Laodikiya bai san cewa a ruhaniya ya mutu ba; amma da bai mutu ba, da ba zai buƙaci a farfaɗo da shi ba. Ana cika wannan farfaɗowa ne ta wurin yarda da “jin abin da Allah Ubangiji zai faɗa,” kuma babu wani aiki da ya kamata ya riga mu wajen tabbatar da wannan farfaɗowar da take zuwa sa’ad da Ruhu Mai Tsarki yake zaune a cikinmu.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Farfaɗowar ibada ta gaskiya a cikinmu ita ce mafi girma kuma mafi gaggawar dukan bukatunmu. Neman wannan ya kamata ya zama aikinmu na fari.” Selected Messages, littafi na 1, 121.

Speaking of the book of Revelation Sister White states the following.

Da take magana game da littafin Ru’ya ta Yohanna, ’Yar’uwa White ta bayyana kamar haka.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Sa’ad da mu a matsayin al’umma muka fahimci abin da wannan littafi yake nufi a gare mu, za a ga babban farkawa a cikinmu.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Kalmar nan “farfaɗowa” ana bayyana ta da ma’anar dawo da rai. Waɗanda aka zaɓa su kasance cikin dubu ɗari da arba’in da huɗu dole ne da farko su gane cewa matattu ne, kuma suna bukatar farfaɗowa. Gaskiyar cewa dubu ɗari da arba’in da huɗu matattu ne muhimmin ɓangare ne na saƙon da ake buɗe hatiminsa jim kaɗan kafin lokacin alheri ya rufe. Muna da abubuwa da yawa da za mu faɗa game da wannan gaskiya. Abin da yake farfaɗo da su shi ne “jinƙai” da Allah yake miƙa musu sa’ad da Ya “farfaɗo” da su kuma Ya ba su adalcinsa. Abin da yake farfaɗo da su shi ne gaskiyar cewa Yesu shi ne Alfa da Omega, kuma wannan fahimta tana haifar a cikinsu da “salama” wadda ta fi gaban dukan ganewa. Alkawarin kuwa shi ne cewa “gaskiya” “za ta tsiro daga ƙasa.” Saƙon da aka wakilta a matsayin “gaskiya,” wanda shi ne Alfa da Omega, ya samo asali ne a cikin Amurka, domin yana tsiro “daga ƙasa.” Saƙon a farkon ya fito daga Amurka, kuma saƙon a ƙarshe yana tsiro daga wannan wuri guda.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Da yake an kafa mahallin mutanen kogon Allah a matsayin alama, za mu yi la’akari da wasu annabawa da suka kasance a cikin kogo na alama. Yesu ya bayyana Yohanna Mai Baftisma a matsayin Iliya, kuma Yohanna yana cikin kurkuku sa’ad da ya bukaci ya san ko Yesu ne Almasihu mai zuwa. Ya bukaci ya san ainihin halin Yesu. Ya bukaci ya san ko saƙon da ya yi shela da kuma saƙon da Yesu ya ci gaba da yi wa’azi da shi shi ne saƙo na gaskiya. Ya aika almajiransa su tambayi Yesu wannan tambaya, sai Yesu ya wuce tambayarsu ya ci gaba da nuna musu ɗaukakarsa.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> “Haka kuwa ranar ta shuɗe, almajiran Yohanna suna gani suna kuma jin dukan waɗannan abubuwa. A ƙarshe Yesu ya kira su gare Shi, ya umarce su su je su faɗa wa Yohanna abin da suka gani da abin da suka shaida, yana ƙara da cewa, ‘Mai albarka ne duk wanda ba zai sami wani dalilin yin tuntuɓe a cikina ba.’ Luka 7:23, R. V. An ga shaidar allahntakarsa a cikin dacewarta da bukatun ’yan Adam masu shan wahala. An bayyana ɗaukakarsa cikin saukarsa zuwa ga ƙasƙantaccen halinmu.”

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> “Almajiran suka kai saƙon, kuma hakan ya isa. Yohanna ya tuna annabcin da ya shafi Almasihu, ‘Ubangiji ya shafe Ni in yi wa masu tawali’u bishara; Ya aike Ni in ɗaure masu karaiyayyen zuciya, in shelanta ’yanci ga kamammu, da buɗewar kurkuku ga waɗanda ake tsare da su; in shelanta shekarar karɓaɓɓiya ta Ubangiji.’ Ishaya 61:1, 2. Ayyukan Almasihu ba kawai sun bayyana shi a matsayin Almasihu ba ne, amma sun nuna kuma ta wace hanya za a kafa mulkinsa. Ga Yohanna aka buɗe wannan gaskiya ɗaya da ta zo wa Iliya a cikin hamada, sa’ad da ‘wata iska mai girma da ƙarfi ta tsaga duwatsu, ta farfashe duwatsu a gaban Ubangiji; amma Ubangiji ba ya cikin iskar: kuma bayan iskar sai girgizar ƙasa; amma Ubangiji ba ya cikin girgizar ƙasar: kuma bayan girgizar ƙasar sai wuta; amma Ubangiji ba ya cikin wutar:’ kuma bayan wutar, Allah ya yi magana da annabin ta wurin ‘ƙaramar murya mai laushi.’ 1 Sarakuna 19:11, 12. Haka Yesu zai yi aikinsa, ba da ƙarar makamai da kifar da kursiyai da mulkoki ba, amma ta wurin yin magana da zukatan mutane ta rayuwar jinƙai da sadaukar da kai.” Desire of Ages, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Ana isar da ikon Allah ta wurin Kalmarsa. Ana kai ta zuwa ga “zukatan mutane.” Wannan ne darasin “ƙaramar murya mai taushi.” Duk da haka saƙon Iliya shi ne saƙon waje da ke bayyana rundunonin da suke a wajen mutanen Allah. Almasihu yana gaya wa Iliya cewa a cikin “kwanaki na ƙarshe” Kalmarsa ce wurin da iko yake, duk da haka “arin makamai da kifar da kursiyai da mulkoki,” waɗanda iska mai hallakarwa, girgizar ƙasa, da wuta suke wakilta, suna nuna ƙarfin waje uku da aka wakilta a cikin littafin Ru’ya ta Yohanna waɗanda mutanen Allah za su fuskanta. “Iskar” mai hallakarwa alama ce ta Musulunci a annabcin Littafi Mai Tsarki. “Girgizar ƙasa” ita ce tawaye da rashin tsari na Juyin Juya Halin Faransa. “Wuta” kuwa ita ce hallakar da aka kawo wa Saduma da Gwamrata. Iliya ya gudu daga ikon Paparoma domin ya kai ga kogon, saboda haka Ubangiji ya bayyana masa cewa duk da dukan mugayen rundunoni da suka haɗa da rikicin ƙarshen duniya, a cikin ƙaramar murya mai taushi ne ake samun ikon Allah.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Musa, Iliya, da Yahaya Mai Baftisma duk suna ba da shaida cewa sun ga halin Allah daga cikin kogo. “Kogo” shi ne kaɗai alamar da za a ba muguwar tsara mai zina. Yesu ya yi magana game da “muguwar da mazinaciyar tsara,” wadda ita ce tsara ta “kwanaki na ƙarshe” na shari’ar bincike. Alamar wannan tsara kuwa ita ce annabi Yunana wanda ya yi kwana uku a cikin kogo—cikin wani babban kifin whale.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> Da jama’a kuma suka taru da yawa ƙwarai, sai ya fara cewa, Wannan muguwar tsara ce: suna neman alama; kuma ba za a ba ta wata alama ba, sai dai alamar Annabi Yunana. Gama kamar yadda Yunana ya zama alama ga mutanen Nineba, haka kuma Ɗan Mutum zai zama ga wannan tsara. Luka 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Yunana ya kasance cikin cikin kifin nan na tsawon kwana uku da dare uku, haka kuma Yesu ya kasance a cikin kabari na kwana uku. Yunana alama ne, haka ma Yesu. Suna wakiltar alamar tashin matattu, wadda, ba shakka, take biye da mutuwa.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Sai waɗansu daga cikin malaman Attaura da Farisiyawa suka amsa, suna cewa, Malam, muna so mu ga wata alama daga gare ka. Amma ya amsa ya ce musu, Mugun ƙarni mai zina ne yake neman alama; kuma ba za a ba shi wata alama ba, sai dai alamar annabi Yunusa. Gama kamar yadda Yunusa ya yi kwana uku da dare uku a cikin cikin babban kifin nan, haka kuma Ɗan Mutum zai yi kwana uku da dare uku a cikin zuciyar ƙasa. Mutanen Nineba za su tashi a shari’a tare da wannan ƙarni, kuma za su hukunta shi: domin sun tuba saboda wa’azin Yunusa; ga shi kuma, wanda ya fi Yunusa girma yana nan a nan. Matiyu 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Idan muka fahimci ƙa’idar maimaituwar tarihi, tare da gaskiyar cewa dukan tarihin mai tsarki yana nuni da ƙarshen duniya, to mutuwar Yunusa da Kristi, da binne su, da tashinsu daga matattu su ne “alamar” kuma saƙon ga mutanen Allah yanzu. Sa’ad da aka fitar da Yunusa daga cikin cikin kifin, sai ya shelanta saƙon; haka kuma, saƙon tashin Kristi daga matattu nan da nan aka shelanta shi sa’ad da mala’ikan ya kawar da dutsen daga kogon da Kristi yake ciki. Waɗanda Musa, Iliya, Yunusa, da Kristi suke wakilta suna alamta ba kawai mutanen Allah na “kwanaki na ƙarshe” ba, har ma da saƙon da kowannensu ya bayar.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Alamar Yunana ta haɗa da kwarewar kogon inda ake bayyana halin jinƙan Almasihu. Irin wannan jinƙai ɗin da Yesu ya yi wa Iliya, an yi wa Yunana shi ma, sa’ad da yake gudu daga alhakinsa na shelanta saƙon. Akwai abubuwa da yawa da za a ƙara faɗi game da Yunana, amma a yanzu akwai wasu batutuwa da ya kamata a yi magana a kansu.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Kogon, a tsakanin sauran abubuwa, yana wakiltar mutuwa da tashin matattu. Mutanen alkawarin Allah a cikin kwanaki na ƙarshe an bayyana su ta bakin shaidu masu yawa a matsayin waɗanda suka mutu sannan kuma aka tayar da su. Hakika, dole ne Kirista ya sāke haifuwa domin ya ga mulkin Allah, kuma wannan yana wakiltar mutuwar tsohon mutum na jiki; amma ta fuskar annabci yana nufin fiye da haka. Yana magana ne game da saƙo da aka dakatar a tafiyarsa. Iliya ya daina shelanta saƙon, Yunusa ya gudu daga shelanta saƙon. An jefa Yahaya cikin kurkuku aka kuma kashe shi. An gicciye Yesu.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Alamar Yunana, saboda haka, ba kawai game da mutuwa da tashin matattu ba ne; a’a, game da mutuwa da tashin matattu na saƙo ne, kuma dukan saƙonnin da aka wakilta a cikin Kalmar Allah suna nuni da saƙon gargaɗi na ƙarshe wanda Uba ya ba wa Yesu, shi kuwa ya ba wa Jibrilu, shi kuwa ya ba wa annabi, wanda daga nan ya rubuta shi ya kuma aika shi zuwa ga ikilisiyoyi. Allah ya yarda ya kawo ƙarshen saƙon ya kuma sāke farawa a cikin kwarewar kogon Musa. Iliya ya kammala aikinsa a matsayin manzo ya kuma gudu zuwa cikin kogo. Yunana ya gudu zuwa Tarshish. An kashe Yohanna Mai Baftisma, kamar yadda aka kashe Yesu. Dukan waɗannan shaidu dole ne a kawo su zuwa ga littafin Ru’ya ta Yohanna a daidaita su da juna. Daniyel da Ru’ya ta Yohanna littattafai biyu ne, amma “shaidar Yesu” tana bayyana cewa su ma littafi guda ne. Suna da halaye iri ɗaya da na Littafi Mai Tsarki. Littattafai biyu da suke zama littafi guda, da marubuta biyu da suke wakiltar shaidu biyu.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Daniyel, bawan ƙaƙaba na Babila, kuma daga baya na Mediya-Farisa, ya mutu a ma’ana ta alama sa’ad da aka jefa shi cikin kogon zakuna. Yunana ya mutu a ma’ana ta alama sa’ad da babban kifin ya haɗiye shi. Yohanna Mai Bayyana Wahayin ya mutu a ma’ana ta alama sa’ad da aka jefa shi cikin tafasasshen mai. William Miller ya mutu, amma yana da alkawarin cewa mala’iku suna jiran a kabarinsa domin tashin matattu na masu adalci. Hidimar Future for America ta mutu a ma’ana ta alama a ranar 18 ga Yuli, 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

Saƙon gargaɗi na ƙarshe yana cikin mahallin warkar da munanan raunin ikon papanci. Warkar da raunin nan mai kisa takamaiman batu ne na surori na goma sha uku da na goma sha bakwai na Ru’ya ta Yohanna. Sa’ad da aka warkar da munanan rauninsa, papancin da aka tayar zai zama mulki na takwas da aka wakilta a sura ta goma sha bakwai ta Ru’ya ta Yohanna. An bayyana shi a matsayin na takwas, wato, wanda yake daga cikin bakwai. Takwas alama ce ta tashin matattu, domin kaciya a matsayin hatimin dangantakar alkawari za a yi ta ne a rana ta takwas bayan an haifi ɗa namiji. An maye gurbin wannan al’ada da baftisma a zamanin Kiristanci, kuma baftisma tana wakiltar mutuwa, binne, da tashin Almasihu daga matattu. An ta da Almasihu daga matattu a ranar da ta biyo bayan rana ta bakwai. Saboda haka, a ma’anar annabci an ta da shi a rana ta takwas. Bayan shekara dubu na hutawa, za a ta da sabuwar duniya a ƙarni na takwas.

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