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# Parallel Warnings - Number One

Gargaɗai Masu Daidaito - Na Ɗaya

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Wahayin Yesu Almasihu: Fahimtar Gargaɗin Ƙarshe ga ’Yan Adam

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

“Wahayin Yesu Almasihu” yana buɗewa ga mutanen Allah sa’ad da “lokaci ya yi kusa.” Ana ba da saƙon gargaɗi na ƙarshe ga ’yan Adam dab da ƙarshen lokacin jarrabawar ɗan Adam, kuma an wakilci wannan saƙo na ƙarshe a cikin layuka da dama na annabci a cikin Littafi Mai Tsarki. A cikin Ru’ya ta Yohanna sura goma sha huɗu, an wakilci wannan saƙon gargaɗi na ƙarshe ta wurin mala’iku uku.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Sai na ga wani mala’ika dabam yana tashi a tsakiyar sama, yana ɗauke da madawwamin bishara domin ya yi wa waɗanda suke zaune a duniya wa’azi, da kowace al’umma, da kabila, da harshe, da jama’a, yana cewa da babbar murya, Ku ji tsoron Allah, ku ba shi ɗaukaka; gama sa’ar shari’arsa ta zo: ku yi wa wanda ya yi sama, da ƙasa, da teku, da maɓuɓɓugan ruwaye sujada.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

> Sai wani mala’ika kuma ya biyo baya, yana cewa, Babilon ta fāɗi, ta fāɗi, waccan babban birni, domin ta sa dukan al’ummai sun sha ruwan inabin fushin fasikancinta.

> And the third angel followed them, saying with a loud voice, 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; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Sai mala’ika na uku ya bi su, yana cewa da babbar murya, In wani mutum ya yi sujada ga dabbar da kuma siffarta, ya kuma karɓi alamar ta a goshinsa, ko a hannunsa, shi ma zai sha daga ruwan inabin fushin Allah, wanda aka zuba ba tare da gaurayawa ba cikin ƙoƙon hasalarsa; za kuma a azabtar da shi da wuta da kibiritu a gaban mala’iku masu tsarki, da kuma a gaban Ɗan Ragon: Hayakin azabarsu kuma yana tashi har abada abadin; ba su da hutawa dare da rana, waɗanda suke yi wa dabbar da siffarta sujada, da duk wanda yake karɓar alamar sunanta. A nan ne haƙurin tsarkaka yake: a nan ne waɗanda suke kiyaye umarnan Allah, da bangaskiyar Yesu. Ru’ya ta Yohanna 14:6–12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

A cikin sura ta goma sha takwas ta Ru’ya ta Yohanna, saƙon nan ɗaya tak ne yake shelar faɗuwar Babila.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Bayan waɗannan abubuwa sai na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma; kuma duniya ta haskaka da ɗaukakarsa. Sai ya yi kira da babbar murya mai ƙarfi, yana cewa, Babila babba ta fāɗi, ta fāɗi, ta zama mazaunin aljanu, da mafakar kowane irin mugun ruhu, da kejin kowane irin tsuntsu marar tsarki, abin ƙyama. Gama dukan al’ummai sun sha daga ruwan inabin fushin fasikancinta, sarakunan duniya kuma sun yi fasikanci da ita, ’yan kasuwar duniya kuwa sun zama mawadata ta wurin yalwar daɗaɗɗun jin daɗinta. Sai na ji wata murya daga sama tana cewa, Ku fito daga cikinta, ya mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobinta. Gama zunubanta sun kai har sama, Allah kuma ya tuna da muguntar ayyukanta. Ru’ya ta Yohanna 18:1–5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Layin annabcin tarihi, ko kuwa za mu iya cewa, jerin abubuwan da aka wakilta ta wurin mala’ikan da yake haskaka duniya da ɗaukakarsa a sura ta goma sha takwas, yana wakiltar abubuwan da suke kaiwa ga rufe hukunci, rufe lokacin jarrabawa, da annobai bakwai na ƙarshe. Tarihin annabci da aka wakilta a sura ta goma sha takwas yana gudana “a layi ɗaya” da layin tarihin annabci da mala’iku uku na sura ta goma sha huɗu suke wakilta.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Allah ya ba saƙonnin Ru’ya ta Yohanna 14 matsayinsu a cikin jerin annabci, kuma aikinsu ba zai daina ba har zuwa ƙarshen tarihin wannan duniya. Saƙonnin mala’ika na fari da na biyu har yanzu gaskiya ne domin wannan zamani, kuma za su gudana kafada da kafada da wannan da ke biye. Mala’ika na uku yana shelanta gargadinsa da murya mai ƙarfi. ‘Bayan waɗannan abubuwa,’ in ji Yohanna, ‘na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma, kuma duniya ta haskaka da ɗaukakarsa.’ A cikin wannan haskakawa, hasken dukan saƙonnin nan uku yana haɗuwa.” The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

Mala’iku uku na sura ta goma sha huɗu waɗanda suke tashi a tsakiyar sararin samaniya suna wakiltar saƙo na duniya baki ɗaya wanda yake ƙarewa da alamar dabbar da kuma rufe lokacin jarrabawa. A sura ta goma sha takwas dukan duniya ta haskaka da ɗaukakar mala’ikan wanda saƙonsa ma yake ƙarewa da rufe lokacin jarrabawa.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

Saƙon da aka wakilta ta alama da mala’iku uku a babi na goma sha huɗu, wanda kuma aka wakilta da mala’ikan da ya sauko a babi na goma sha takwas, misalai biyu ne na saƙon gargaɗi guda ɗaya. Babu wani abu mai maimaituwa ba tare da amfani ba a cikin Littafi Mai Tsarki, babu wani abu da aka ɓata. Gaskiyar cewa Yahaya ya bayyana wannan saƙo ɗaya sau fiye da ɗaya, ƙarfafawa ce ga muhimmancin saƙon, kuma tana nuna hanyar koyarwa ta Allah wadda ita ce ƙa’ida ta Littafi Mai Tsarki da ake kira “maimaitawa da faɗaɗawa.” Haɗa layuka biyu na tarihin annabci tare yana bayyana gaskiyoyi waɗanda ba za a gane su ba a kowane layi idan aka yi la’akari da shi dabam da ɗaya layin. A yau, idan ka kawo shaidu biyu na abu guda a kotu domin su ba da shaida, za su iya ba da rahotanni masu saɓani ƙwarai bisa ga akidarsu ta siyasa ko ta zamantakewa. Amma ba haka lamarin yake ba da shaidun Littafi Mai Tsarki; a koyaushe suna daidaita, kuma idan a ganinka kamar ba sa daidaitawa, to, kana kallon wani abu ne ba daidai ba.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Misalai biyu da muke dubawa su ne ainihin saƙon gargaɗi ɗaya wanda littafin Malachi yake wakilta a matsayin dawowar annabi Iliya. Dukkan saƙonni ukun suna zuwa ne kafin rufe ƙofa ta alheri—gama saƙon gargaɗin da ke ƙunshe cikin waɗannan layuka uku na annabci ba kawai ana bayar da su ne kafin rufe ƙofa ta alheri ba, amma rufe ƙofa ta alheri ita ce ainihin wurin nuni, batun ma idan ana so a faɗa haka, na kowane ɗaya daga cikin waɗannan saƙonnin gargaɗi. A gaskiya, idan wani annabi ya yi shelar wani saƙon gargaɗi ko ya misalta shi, to saƙon gargaɗi ɗaya ne da na Ru’ya ta Yohanna sha huɗu, goma sha takwas, da annabcin Iliya na Malachi.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

Waɗannan layuka uku na annabci ana iya nuna cikin sauƙi cewa suna tafiya a layi ɗaya da juna. Da haka kuwa, akwai manyan maɓuɓɓugan bayanai guda biyu a cikin annabcin Littafi Mai Tsarki. Na ɗaya shi ne tantance jerin abubuwan da suke faruwa a ƙarshen duniya. Wata maɓuɓɓugar bayanin kuma ita ce misalta ayyukan annabawa da suke da alaƙa da saƙon da ke fayyace abubuwan da za su faru a nan gaba.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Akwai ƙa’idoji biyu da suka cancanci a yi la’akari da su dangane da waɗannan ra’ayoyi. Ta farko ita ce, dukan annabawa suna magana ne game da ƙarshen duniya, wanda a nan ne lokacin jarrabawa yake rufewa.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Kowanne ɗaya daga cikin annabawan dā bai yi magana domin zamaninsa fiye da domin namu ba, domin annabce-annabcensu yana da ƙarfi a gare mu. ‘Yanzu duk waɗannan abubuwa sun faru a gare su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, a kanmu waɗanda ƙarshen duniya ya riske.’ 1 Korintiyawa 10:11. ‘Ba domin kansu ba, sai dominmu suka yi hidimar waɗannan abubuwa, waɗanda yanzu aka sanar muku ta bakin waɗanda suka yi muku bishara da Ruhu Mai Tsarki wanda aka aiko daga sama; waɗanda mala’iku kuma suna marmarin su leƙa cikinsu.’ 1 Bitrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Littafi Mai Tsarki ya tara kuma ya ɗaure taskokinsa wuri guda domin wannan tsara ta ƙarshe. Dukan manyan abubuwa da ma’amaloli masu tsanani na tarihin Tsohon Alkawari sun kasance, kuma suna ci gaba da maimaita kansu, a cikin ikilisiya a waɗannan kwanaki na ƙarshe.” Selected Messages, littafi na 3, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Dukan saƙonnin annabci na Littafi Mai Tsarki suna “aiki a gare mu” “mu da iyakar duniya ta zo a kanmu.” Wannan ƙa’ida, tare da wata ƙa’ida dabam wadda take gano “al’amura” da Ruhu Mai Tsarki ya “siffanta,” “duka cikin bayar da annabcin da” kuma “a cikin abubuwan da aka kwatanta,” suna ƙara ƙarfi ga da’awar cewa al’amuran annabci a farkon wani annabci suna zama abin misali kuma suna tafiya a layi ɗaya da al’amuran annabci a ƙarshen kowane annabci da aka bayar.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Akwai bukatar yin nazari mai zurfi sosai game da maganar Allah; musamman kuwa ya kamata a ba Daniyel da Ru’ya ta Yohanna kulawa fiye da kowane lokaci a tarihin aikinmu. Wataƙila za mu rage abin da muke faɗi a wasu fannoni game da ikon Roma da kuma papanci; amma ya kamata mu jawo hankali zuwa ga abin da annabawa da manzanni suka rubuta ƙarƙashin hurarriyar Ruhun Allah Mai Tsarki. Ruhun Mai Tsarki ya tsara al’amura ta irin wannan hanya, duka a bayar da annabcin da kuma a cikin abubuwan da aka bayyana, domin ya koyar da cewa dole ne a ɓoye wakilin ɗan adam daga gani, a ɓoye shi cikin Almasihu, kuma a ɗaukaka Ubangiji Allah na sama da dokarsa. Ku karanta littafin Daniyel. Ku tuna, daki-daki, tarihin mulkokin da aka wakilta a can.” Testimonies to Ministers, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“Ruhu Mai Tsarki ya tsara al’amura haka, duka a bayar da annabcin da kuma a abubuwan da aka kwatanta.” A cikin “bayar da annabcin da kuma a abubuwan da aka kwatanta,” “al’amura” an “tsara [su] haka” ta wurin “Ruhu Mai Tsarki” har ya zama dole a gane cewa duka “bayar da annabcin” da kuma “abubuwan da aka kwatanta” wahayi ne, kuma ana amfani da su ga kwatancin annabci na ƙarshen duniya.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

An ba Yohanna annabcin daga Jibra’ilu, aka kuma ce masa ya rubuta shi a cikin littafi, ya aika wa ikilisiyoyi. A lokacin nan kuwa Roma na tsananta masa; an tura shi gudun hijira ta irin hanyar da, a duniyar yau, za a kira wurin tsarewa na sirri. A cikin wannan yanayi na tarihi, Yohanna ya kasance a ware daga mutane kamar yadda kowane fursuna a Guantanamo Bay yake.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Yahaya ya bayyana cewa wahayin ya faru ne sa’ad da yake cikin bauta a ranar Asabar ta rana ta bakwai, wadda ita ce Ranar Ubangiji.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Gama Ɗan mutum Ubangiji ne har na ranar Asabar ma. Matiyu 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Yayinda yake bauta cikin Ruhu, sai ya ji wata babbar murya a bayansa.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> Ni Yohanna, wanda ni ma ɗan’uwanku ne, kuma abokin tarayya a cikin ƙunci, da cikin mulki, da haƙurin Yesu Almasihu, ina cikin tsibirin da ake kira Patmos saboda maganar Allah, da kuma saboda shaidar Yesu Almasihu. Na kasance cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata babbar murya, kamar ta ƙaho, tana cewa, Ni ne Alpha da Omega, na fari kuma na ƙarshe; kuma, Abin da kake gani, ka rubuta shi a cikin littafi, ka kuma aika shi zuwa ga ikilisiyoyi bakwai da suke cikin Asiya; zuwa ga Afisa, da zuwa ga Simirna, da zuwa ga Pergamos, da zuwa ga Tiyatira, da zuwa ga Sardis, da zuwa ga Filadelfiya, da zuwa ga Laodikiya. Ru’ya ta Yohanna 1:9–11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Yahaya, muhallinsa da yanayin da aka bayyana game da shi suna nuna shi a matsayin wanda ake tsananta wa domin shi mai bauta ne ga Asabacin yini na bakwai, amma kuma wanda ake tsananta wa domin suna gaskata duka Littafi Mai Tsarki da kuma rubuce-rubucen Ellen White, waɗanda su ne “shaidar Yesu.” Yana jin wata babbar murya a bayansa, wadda ya juya domin ya gani, kuma a yin haka yana wakiltar wani ɗan Adventist na yini na bakwai a ƙarshen duniya wanda yake jin murya a bayansa tana cewa, “ga hanya nan, ku bi ta.”

All the lines of prophecy parallel each other at the end of the world.

Dukkanin layukan annabci suna tafiya a layi ɗaya da juna a ƙarshen duniya.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “A cikin Wahayin Yahaya ne dukan littattafan Littafi Mai Tsarki suke haɗuwa kuma su ƙare.” Ayyukan Manzanni, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Duk wani annabi da ya ji murya a bayansa, yana daidaita da Yohanna a cikin misalin mutanen Allah a ƙarshen duniya. Yohanna ya ji murya a bayansa wadda ta ba shi umarni. Ishaya ma ya ji muryar umarni.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Saboda haka Ubangiji zai jira, domin yă yi muku alheri; saboda haka kuma za a ɗaukaka shi, domin yă ji tausayinku: gama Ubangiji Allah ne na shari’a: masu albarka ne dukan waɗanda suke jiransa.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Gama mutanen za su zauna a Sihiyona, a Urushalima: ba za ka ƙara yin kuka ba; zai yi maka alheri ƙwarai da gaske saboda muryar kukanka; sa’ad da ya ji ta, zai amsa maka. Kuma ko da Ubangiji ya ba ku gurasar wahala, da ruwan ƙunci, duk da haka ba za a ƙara ɓoye malaman ka a wani kusurwa ba, amma idanunka za su ga malaman ka. Kunnuwanka kuma za su ji wata murya a bayanka, tana cewa, Wannan ita ce hanya, ku bi ta, sa’ad da kuka juya zuwa hannun dama, da kuma sa’ad da kuka juya zuwa hannun hagu. Ishaya 30:18–21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Mutanen Allah na saura suna jin murya daga bayansu tana bayyana musu wace hanya ya kamata su bi. Sa’an nan kuma dole ne su yanke shawara ko za su saurara ko kuwa ba za su saurara ba. Mutanen da Yohanna da Ishaya suke wakilta su ne mutanen ƙarshen duniya waɗanda suke jiran Ubangiji alhali Yana jinkiri, kuma Ishaya yana sanar da mu cewa Yana jinkiri domin Shi Allah ne na shari’a. Tun daga farkon tarihin Millerite a shekara ta 1798 har zuwa rufe ƙofar jinƙai ga Adventism a dokar Lahadi, Allah yana aiwatar da shari’a a cikin haikalin sama. Alkawarin kuwa shi ne cewa waɗanda suke jiran Ubangiji a lokacin shari’a za su kasance masu albarka.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Mutanen Allah waɗanda aka albarkace su domin sun yi jira, an wakilta su ta wurin budurwai waɗanda suke jiran Ango a cikin misalin budurwai goma. Dukan su goma sun yi barci, sa’an nan da tsakar dare wani rikici ya zo wanda ya raba budurwan da suke barcin zuwa rukuni biyu. Wani rukuni ya ji wata murya a bayansu, suka juya domin su ga muryar da ta ba su umarni game da hanyar da za su bi gaba, ɗayan rukunin kuwa ya ƙi ya juya ya ji muryar—duk da cewa saƙon da yake gudana a cikin dukan littafin Ru’ya ta Yohanna shi ne, “Mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi.”

> “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 shi ma yana kwatanta kwarewar mutanen Adventist.” The Great Controversy, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

Yahaya yana wakiltar mutanen Adventist waɗanda suke komawa ga abin da ya gabata domin su fahimci abin da zai zo. Sa’ad da suka “ji wata murya a bayansu” kamar yadda Yahaya ya yi, wannan maganar kuma ta ƙunshi umarnin da aka bayar a cikin shaidar Ishaya game da wannan ainihin al’amari. Umarnin Ishaya shi ne, “wannan ita ce hanya, ku bi ta, sa’ad da kuka juya zuwa hannun dama, da sa’ad da kuka juya zuwa hannun hagu.” Budurwai masu hikima a cikin Daniyel goma sha biyu suna fahimtar ƙaruwa ta ilimi a ƙarshen duniya, domin sun “yi ta kai da komo” cikin kalma domin su fahimci ilimin mai ba da rai wanda aka buɗe hatiminsa.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Amma kai, ya Daniyel, ka rufe waɗannan kalmomi, ka kuma hatimce littafin har zuwa lokacin ƙarshe: da yawa za su yi ta kai da kawowa, kuma ilimi zai ƙaru. Daniyel 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Annabawan da muke nazari a kansu suna wakiltar ’yan Adventist na Rana ta Bakwai a cikin tarihin da shari’a ke zuwa ga ƙarshe kuma ƙofar jinƙai ke rufewa. Waɗanda aka wakilta a matsayin budurwai masu hikima suna jin wata murya a bayansu tana cewa, “Wannan ce hanya, ku bi ta,” kuma Ya yi alkawarin shiryar da su a kan hanyar sa’ad da suka juya zuwa hagu ko dama. “Gudun zuwa da dawowa” kamar yadda budurwai masu hikima suke yi sa’ad da aka buɗe littafin, alama ce ta nazarin Littafi Mai Tsarki. Halitta tana sanar da mu cewa, domin mutum ya yi gudu, dole ne ya fara koyon tafiya, kuma shaidar Ishaya ta ce idan ka saurari muryar da ke bayanka, zai shiryar da kai cikin nazarin Kalmarsa ko ka juya zuwa Tsohon Alkawari (hagu) ko Sabon Alkawari (dama). Ka buɗe Littafi Mai Tsarki, kuma zai shiryar da kai ta wurin muryarsa. Amma ga ’yan Adventist na Rana ta Bakwai a ƙarshen duniya, hakan kuma yana nufin zai shiryar da kai sa’ad da ka buɗe Littafi Mai Tsarki (hagu) da kuma sa’ad da ka buɗe Ruhun Annabci (dama).

The way to walk is even more specific when Jeremiah’s testimony is added.

Hanyar da za a bi ta ƙara bayyana a sarari sa’ad da aka ƙara shaidar Irmiya.

> 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.

> Ga abin da Ubangiji ya ce, Ku tsaya a hanyoyi, ku duba, ku kuma tambayi 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. Haka kuma na sa masu tsaro a kanku, ina cewa, Ku kasa kunne ga karar ƙaho. Amma suka ce, Ba za mu kasa kunne ba.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Saboda haka ku ji, ya ku al’ummai, ku kuma sani, ya ku taro, abin da yake cikinsu. Ki ji, ya ƙasa: ga shi, zan kawo masifa a kan wannan jama’a, wato amfanin tunaninsu, domin ba su saurari maganata ba, ko kuwa shari’ata ba, amma sun ƙi ta. Irmiya 6:16–19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

Akwai rukuni biyu na masu bauta a cikin wannan nassi. Wata ƙungiya tana la’akari da dukan “hanyoyi” kuma ta zaɓi “tsoffin hanyoyi” domin ta bi a cikinsu. Sun iya zaɓen “hanya mai kyau” daga cikin sauran “hanyoyi” masu yiwuwa duka, domin su ne waɗanda suka saurari muryar da take a bayansu, kuma wannan murya ta gaya musu, “wannan ce hanya, ku bi ta.” Yahaya yana wakiltar waɗanda suke jin muryar daga baya, murya daga cikin “tsoffin hanyoyi.”

> “‘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.’ Jeremiah 6:16.

> “‘Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku tambaya game da tsofaffin tafarkuna, ina hanya mai kyau take, ku kuma yi tafiya a cikinta.’ Irmiya 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Kada kowa ya nemi rushe tubalan bangaskiyarmu—tubalan da aka aza a farkon aikinmu ta wurin nazarin Kalmar Allah cikin addu’a da kuma ta wurin wahayi. A kan waɗannan tubalai muka yi ta gini cikin shekaru hamsin da suka gabata. Mutane na iya ɗauka cewa sun gano sabuwar hanya, kuma za su iya aza tubali mafi ƙarfi fiye da wanda aka riga aka aza. Amma wannan babban ruɗu ne. Gama ba wanda zai iya aza wani tubali dabam sai wanda aka riga aka aza.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “A dā, mutane da yawa sun ɗauki aikin gina sabon bangaskiya, da kafa sabbin ƙa’idoji. Amma har yaushe ginin nasu ya tsaya? Ba da daɗewa ba ya rushe, gama ba a kafa shi a kan Dutsen ba.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ashe, ba almajiran farko ma suka fuskanci maganganun mutane ba? Ashe, ba dole suka saurari ƙaryatattun ƙa’idoji ba, sa’an nan kuma, bayan sun yi dukan abin da ya wajaba, su tsaya daram, suna cewa: ‘Gama ba mai iya aza wani tushen dabam sai wanda aka riga aka aza.’ 1 Korintiyawa 3:11.”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Saboda haka ya kamata mu riƙe farkon amincewarmu da ƙarfi har zuwa ƙarshe. An aiko da kalmomin iko daga wurin Allah da kuma daga wurin Almasihu zuwa ga wannan mutane, suna fitar da su daga cikin duniya, abu bayan abu, zuwa cikin haske bayyananne na gaskiyar wannan lokaci. Da leɓɓa da aka taɓa da wuta mai tsarki, bayin Allah sun shelanta saƙon. Maganar Allahntaka ta sa hatiminta a kan sahihancin gaskiyar da aka shelanta.” Testimonies, juzu’i na 8, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Amma akwai wani rukuni dabam a cikin jerin Irmiya, kuma waccan “taro” kamar yadda ya bayyana su, sun gina wani gida mai wakiltar sabon bangaskiya, kuma gidan nan ya rushe domin ba a gina shi bisa dutsen ba. Wannan gida shi ne cocin Adventist na Rana ta Bakwai, ko kuma kamar yadda Yohanna ya bayyana wannan cocin ɗaya tak—majami’ar Shaiɗan.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Ƙin sauraro yana nufin ƙi, “kalmominsa” da kuma “dokarsa.” Saboda tawayensu na ƙin komawa da tafiya a cikin tsofaffin hanyoyi, haka kuma ƙin sauraron saƙon ƙaho na mai tsaro, Allah zai kawo masifa a kan mutanen da Irmiya ya bayyana a matsayin “muguwar ikilisiya.” Yadda Allah yake mu’amala da ikilisiyar Laodikiya ta Seventh-day Adventist batu ne na annabcin Littafi Mai Tsarki. Annabi Hosiya ya ƙara bayyana siffofin “muguwar ikilisiya” sa’ad da yake magana game da dalilin da ya sa aka ƙi su.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Mutanena suna hallaka saboda rashin sani; domin ka ƙi sani, ni ma zan ƙi ka, har ba za ka zama mini firist ba; da yake ka manta da shari’ar Allahnka, ni ma zan manta da ’ya’yanka. Hosea 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

An ƙi su saboda rashin sani, wanda yake wakiltar saƙon da aka buɗe hatiminsa a lokacin ƙarshe. A nan Allah yana kawo ƙarshen dangantakarsa ta alkawari da mutanensa a cikin wannan nassi, gama kai tsaye yana kiran su, “Mutanena!” Domin sun ƙi Almasihu, kuma sun manta da dokarsa, ba za su zama firistoci ga Allah ba. Sa’ad da mutanen Allah suka shiga alkawari tare da Allah, yakan mai da su firistoci da sarakuna. Sa’ad da Allah ya shiga alkawari da Isra’ila ta dā, ya faɗa ta bakin Musa:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Yanzu fa, in hakika za ku yi biyayya ga muryata, ku kiyaye alkawarina, to, za ku zama mini mallaka ta musamman fiye da dukan al’ummai: gama dukan duniya tawa ce. Kuma za ku zama mini mulkin firistoci, da kuma al’umma mai tsarki. Waɗannan su ne kalmomin da za ka faɗa wa ’ya’yan Isra’ila. Fitowa 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Sa’ad da Allah ya shiga alkawari da cocin Kirista, ya bayyana ta bakin Bitrus:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Amma ku jinsin da aka zaɓa ne, firistoci na sarauta, al'umma mai tsarki, jama'a ta musamman; domin ku bayyana yabon wanda ya kira ku daga duhu zuwa haskensa mai ban al'ajabi: ku waɗanda a dā ba jama'a ba ne, amma yanzu ku ne jama'ar Allah: ku waɗanda ba ku sami jinƙai ba, amma yanzu kun sami jinƙai. 1 Bitrus 2:9, 10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Bitrus a cikin waɗannan ayoyi yana magana ne game da sauyawar daga Isra’ila ta dā a matsayin zaɓaɓɓun mutanen alkawarin Allah zuwa ga ikilisiyar Kirista, sa’ad da ya ce, “a dā ba ku mutane ba ne, amma yanzu ku mutanen Allah ne.” Sa’ad da Yahudawa suka raba kansu da Allah, Ubangiji ya shiga alkawari da ikilisiyar Kirista. Dukansu an ɗauke su a matsayin al’umman firistoci muddin suna haɗe da Ubangiji.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

A ƙi mutum a matsayin firist yana nuna cewa a da ya kasance cikin jama’ar alkawari. Adventists na rana ta bakwai sun shiga alkawari da Ubangiji a farkon tarihin Adventist. Ikilisiya a cikin jeji ta fito daga Gyaran Ikilisiya amma ta ƙi saƙon Millerite, sabili da haka ta raba kanta da Allah a lokacin tarihin saƙonnin mala’ika na farko da na biyu. Rabuwar ta ƙarshe ita ce zuwan mala’ika na biyu, kuma aka furta cewa ba ta ƙara zama ’yar Kristi ba, sai dai ta zama ’yar Babila. Nan da nan bayan haka, a lokacin Kukan Tsakar Dare, Allah ya kira sabuwar amaryarsa zuwa ga auren alkawari.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Alluna biyu waɗanda suka kasance alamar alkawari ga Isra’ila ta dā su ne alluna biyu na Dokoki Goma, kuma alluna biyu ga Isra’ila ta ruhaniya ta zamani su ne alluna biyu na Habakkuk kamar yadda aka wakilta a cikin jadawalai na 1843 da 1850. Mutanen alkawari waɗanda wahayi ya bayyana sau da yawa a matsayin Laodikiya sun ƙi tsofaffin hanyoyi, sun ƙi su saurari muryar da take a bayansu, saboda haka kuma suna maimaita tarihin ƙarshe na Isra’ila ta dā yayinda ake tofar da su daga bakin Ubangiji. Me ya sa wannan yake faruwa ga waɗanda Ya kira, “Mutanena?”

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Misalin budurwai goma, wanda yake kwatanta kwarewar Adventism, ya cika sau biyu: sau ɗaya a farkon Adventism, sannan kuma a ƙarshen Adventism. ’Yar’uwa White tana koyarwa cewa wannan misalin ya cika kuma zai cika har zuwa ga ainihin kowane bayani, kuma haka kuma cewa dole ne a riƙa fahimtar misalin a matsayin gaskiya ta yanzu a kowane lokaci, kamar yadda yake ga mala’ika na uku.

> “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 budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma wawaye. An cika wannan misali, kuma za a cika shi daidai ga kowane harafi, gama yana da wani amfani na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, an cika shi kuma zai ci gaba da kasancewa gaskiya ta yanzu har zuwa ƙarshen zamani.” Review and Herald, Agusta 19, 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

Adventism na Millerite ya cika zaman jiran da ke cikin misalin nan tsakanin annabcin da ya gaza na shekarar 1843 da kuma sahihin annabcin 22 ga Oktoba, 1844. Cikakkun bayanan annabci na wannan tarihi suna da yawa kuma suna da muhimmanci, amma ina so ne kawai in nuna cewa misalin budurwai goma yana da alaƙa kai tsaye da mala’ika na uku, kamar yadda ’Yar’uwa White ta faɗa yanzu.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

Daga shekara ta 1798 har zuwa 22 ga Oktoba, 1844, saƙon mala’ika na fari ya yi shelar buɗewar shari’a. Kafin shari’ar ta fara, an cika Kukan Tsakar Dare na misalin budurwai goma. Saboda haka, sa’ad da mala’ika na uku ya yi shelar rufe shari’ar, za a sāke maimaita sanarwar Kukan Tsakar Dare.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Ganewar cewa majami’un Furotesta sun ƙi saƙon Allah, ta haka suka zama ’ya’yan Babila, ita ce zuwan saƙon mala’ika na biyu da kuma farkon lokacin jinkirin da ke cikin misalin da ake “cikawa har zuwa ga kowane harafi.” Ubangiji bai komo a shekara ta 1843 ba; ya jinkirta ne domin ya gwada kuma ya albarkaci budurwai. Sanarwar mala’ika na biyu wadda ta bayyana majami’un Furotesta a matsayin ’ya’yan Babila kira ce ga waɗanda har yanzu suke cikin waɗannan majami’u da suka faɗi su fito su tsaya tare da Milleriyawa da kuma fahimtarsu game da annabce-annabce. A taron zango na Exeter, Samuel Snow ya gabatar da hujjar da ake bukata domin tabbatar da zuwan Ubangiji a ranar 22 ga Oktoba, 1844, kuma saƙon Kukan Tsakar Dare ya mamaye ƙasar kamar igiyar ruwa mai ƙarfi. Sa’an nan mala’ika na uku ya iso a Babban Cizon Rai na ranar 22 ga Oktoba, 1844.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Wannan taƙaitaccen bayani ne na tarihin farkon al’amura, wanda na bar abubuwa da dama a cikinsa, domin in keɓe wasu ‘yan muhimman batutuwa da suka fi dacewa da abin da muke tattaunawa a kai.

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunane-tunane a talifi na gaba.

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