Article

# What is Truth? - Number Three

Menene Gaskiya? - Lamba ta Uku

The Road to Emmaus

Hanyar zuwa Imuwasu

Author

Jeff Pippenger

Published

September 7, 2023

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In the gospel of John, just after the Last Supper until Jesus goes to the Garden of Gethsemane there is a long narrative from chapter fourteen through the end of chapter seventeen. I intend to address these chapters in the next article. This article is the platform to build the understanding of those chapters upon. In terms of the reform line of Christ’s history the dialogue of Christ and His disciples in those chapters is just after the triumphal entry and just before the cross. Jesus entered Jerusalem, then had his final meal with the disciples, then the narrative takes place and he then goes to Gethsemane and at midnight that same day He is arrested and the seven step process that leads to the crucifixion began. He and the disciples were prophetically located just after the Exeter camp meeting and just before the Great Disappointment, in a history that is represented by the seventh month movement. In the narrative that begins just after the Last Supper the first thing Jesus says is:

A cikin bisharar Yahaya, nan da nan bayan Jibin Ƙarshe har zuwa lokacin da Yesu ya tafi Aljannar Getsemani, akwai dogon labari tun daga sura ta goma sha huɗu har zuwa ƙarshen sura ta goma sha bakwai. Ina da niyyar yin bayani a kan waɗannan surori a cikin makala ta gaba. Wannan makala ita ce tubalin da za a gina fahimtar waɗannan surori a kai. Dangane da layin gyara na tarihin Almasihu, tattaunawar Almasihu da almajiransa a waɗannan surori tana nan da nan bayan shigowar nasara cikin birni kuma nan da nan kafin gicciye. Yesu ya shiga Urushalima, sa’an nan ya ci abincinsa na ƙarshe tare da almajiran, sa’an nan wannan labarin ya faru, kuma daga nan ya tafi Getsemani, kuma da tsakar dare a wannan rana ɗaya aka kama Shi, kuma mataki bakwai na tsarin da ya kai ga gicciye ya fara. A annabce, Shi da almajiran suna tsaye ne nan da nan bayan taron sansani na Exeter kuma nan da nan kafin Babban Ɓacin Rai, a cikin wani tarihi da motsin watan bakwai yake wakilta. A cikin labarin da ya fara nan da nan bayan Jibin Ƙarshe, abu na farko da Yesu ya faɗa shi ne:

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Kada zuciyarku ta damu: kuna ba da gaskiya ga Allah, ku ba da gaskiya ga ni ma. Yohanna 14:1.

Knowing that a great disappointment was just hours ahead, Jesus sought to strengthen His disciples for the coming crisis. The hidden line of prophecy within the four waymarks that make up the events that are symbolized as the seven thunders is the history where these three steps of the narrative in the gospel of John takes place. That hidden line, within the seven thunders represents the history of the first disappointment to the last disappointment.

Da yake sane cewa babban abin takaici yana gabatowa cikin ’yan sa’o’i kaɗan, Yesu ya nemi ya ƙarfafa almajiransa domin rikicin da ke tafe. Layin annabci da yake ɓoye a cikin alamu huɗu masu nuna hanya, waɗanda suka ƙunshi abubuwan da aka misalta da tsawa bakwai, shi ne tarihin da waɗannan matakai uku na labarin cikin bisharar Yohanna suke faruwa. Wannan layi ɓoyayye, a cikin tsawa bakwai, yana wakiltar tarihin daga abin takaicin farko zuwa abin takaici na ƙarshe.

Just before Jesus informs them to “let not” their hearts “be troubled” Judas Iscariot had left the supper to go to the Sanhedrin for the third and final time. When he left the supper for his third meeting, he closed his probation.

Kafin Yesu ya gaya musu cewa kada zukatansu su “firgita,” Yahuza Iskariyoti ya riga ya bar cin abincin ya tafi wurin Sanhedrin a karo na uku kuma na ƙarshe. Sa’ad da ya bar cin abincin domin ganawarsa ta uku, ya rufe lokacinsa na gwaji.

In the context of the hidden line within the symbol of the seven thunders the triumphal entry of Christ represents the Midnight Cry where two classes of worshippers are manifested. The waymark of the middle letter of the Hebrew that is employed to create the Hebrew word “truth,” is the thirteenth letter of the Hebrew alphabet. Thirteen represents rebellion, and as a prophetic waymark it represents the Midnight Cry where the foolish virgins represent a manifestation of rebellion, as does Judas during the waymark of the triumphal entry.

A cikin mahallin layin ɓoye da ke cikin alamar tsawatsu bakwai, shigowar Almasihu cikin nasara tana wakiltar Kukan Tsakar Dare, inda ake bayyana rukuni biyu na masu sujada. Alamar hanya ta harafin tsakiya na Ibrananci wanda ake amfani da shi wajen ƙirƙirar kalmar Ibrananci “gaskiya,” ita ce harafi na goma sha uku a cikin jerin haruffan Ibrananci. Goma sha uku tana wakiltar tawaye, kuma a matsayin alamar hanya ta annabci tana wakiltar Kukan Tsakar Dare inda budurwai marasa hikima suke wakiltar bayyanar tawaye, kamar yadda Yahuza yake yi a lokacin alamar hanya ta shigowar cikin nasara.

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> “Akwai kuma koyaushe za a kasance da ciyawar banza a cikin alkama, budurwai marasa hikima tare da masu hikima, waɗanda ba su da mai a cikin tulunansu tare da fitilunsu. Akwai Yahuda mai kwaɗayi a cikin ikkilisiyar da Almasihu ya kafa a duniya, kuma za a kasance da Yahudodi a cikin ikkilisiya a kowane mataki na tarihinta.” Signs of the Times, October 23, 1879.

When Judas returned the money, admitted his betrayal to Caiaphas and then to Christ, he then went to hang himself. As he was leaving the judgment hall he cried out, with the very words that represent the foolish virgin’s dilemma when they recognize they did not obtain the oil.

Sa’ad da Yahuda ya mayar da kuɗin, ya amsa cin amanarsa ga Kayafa, sa’an nan kuma ga Almasihu, sai ya tafi ya rataye kansa. Yayin da yake fita daga zauren shari’a sai ya yi ihu, da ainihin kalmomin nan da suke wakiltar halin rashin mafita na budurwa marar hikima sa’ad da suka gane cewa ba su samo mai ba.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” Desire of Ages, 722.

> “Yahuda ya ga cewa roƙe-roƙensa sun zama banza, sai ya fice da gaggawa daga zauren yana cewa, Ya yi latti! Ya yi latti! Ya ji cewa ba zai iya rayuwa ya ga an gicciye Yesu ba, kuma cikin fid da rai ya fita ya rataye kansa.” *Desire of Ages*, 722.

Judas illustrates a false Midnight Cry message as “rushed from the hall exclaiming, It is too late! It is too late!” The message always manifest two classes of worshippers, and just as in Millerite history the foolish virgins carry on after the true Midnight Cry message arrives with a false message. Thus, in Millerite history we have the movement that elected William Miller as the leader, while rejecting the third angel’s message and opposing the little flock that followed Christ into the Most Holy Place.

Yahuda yana misalta saƙon Ƙarar Tsakar Dare na ƙarya da cewa, “ya ruga daga cikin zauren yana kwarara da murya, Ya yi latti sosai! Ya yi latti sosai!” Saƙon kullum yana bayyana rukuni biyu na masu bauta, kuma kamar yadda ya kasance a tarihin Millerite, budurwai marasa hikima suka ci gaba bayan isowar saƙon Ƙarar Tsakar Dare na gaskiya tare da wani saƙon ƙarya. Saboda haka, a tarihin Millerite, muna da ƙungiyar da ta zaɓi William Miller a matsayin jagora, alhali tana ƙin saƙon mala’ika na uku kuma tana hamayya da ƙaramin garke wanda ya bi Almasihu zuwa Wuri Mafi Tsarki.

> “My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> An ɗauke hankalina zuwa nan gaba, sa’ad da za a ba da siginar. “Ga Ango yana zuwa; ku fita ku tarye shi.” Amma waɗansu za su yi jinkiri wajen samun mai domin cika fitilunsu, kuma a makare ƙwarai za su gane cewa hali, wanda mai yake wakilta, ba abu ne da za a iya canjawa zuwa ga wani ba. Review and Herald, February 11, 1896.

The third waymark of the hidden history, represents judgment and is represented by the last letter of the Hebrew alphabet. The letter is “Tav,” and when written it is shaped as a cross. The cross represents judgment.

Alamar hanya ta uku na ɓoyayyen tarihi tana wakiltar shari’a, kuma harafi na ƙarshe na baƙaƙen Ibrananci ne yake wakiltarta. Harafin shi ne “Tav,” kuma idan aka rubuta shi yana da siffar giciye. Giciyen yana wakiltar shari’a.

From the first disappointment in Millerite history until the Midnight Cry, or from the letter alpha until the thirteenth letter there is a waymark representing a period of time, which is identified as the tarrying time in the parable of the ten virgins, a tarrying time that is also in Habakkuk chapter two. From the Midnight Cry, or the thirteenth letter of rebellion unto the great disappointment, the last letter of the alphabet there is also a period of time which was called the “seventh month movement,” not because it lasted seven months, but because the message of the Midnight Cry identified that Christ would come on the tenth day of the seventh month of the Jewish calendar, which was the Day of Atonement.

Daga babban rashin cikar bege na farko a tarihin Millerite har zuwa Kiran Tsakar Dare, ko daga harafin alfa har zuwa harafi na goma sha uku, akwai alamar hanya da ke wakiltar wani lokaci, wanda aka gane a matsayin lokacin jinkiri cikin misalin budurwai goma, wato lokacin jinkiri da yake kuma cikin Habakkuk sura ta biyu. Daga Kiran Tsakar Dare, ko harafi na goma sha uku na tawaye, har zuwa babban rashin cikar bege, harafi na ƙarshe na jerin haruffa, akwai kuma wani lokaci wanda aka kira “motsin wata na bakwai,” ba domin ya ɗauki watanni bakwai ba, sai dai domin saƙon Kiran Tsakar Dare ya bayyana cewa Almasihu zai zo a rana ta goma ta wata na bakwai a kalandar Yahudawa, wadda ita ce Ranar Kafara.

The context for the narrative from John chapter fourteen until chapter eighteen begins in a period of time that typifies the seventh month movement of Millerite history. The burden of the narrative the gospel of John is to prepare the disciples for the coming crisis of the cross (the letter ‘Tav’). Christ therefore identifies that from His death until He ascends to His Father and returns would be for His disciples a period of sorrow, uncertainty and disappointment. As with the prophetic characteristics of all the first disappointments that are represented in the testimony of the reform lines, the disappointment involves a condition that is brought about by a disregard of a previously revealed important truth. Christ’s death on the cross was and is an important truth and He had told the disciples directly that He would be crucified and resurrected, but the crisis was so great, so overwhelming, that they forgot what they should have remembered.

Mahallin da labarin da ke cikin Yohanna sura ta goma sha huɗu har zuwa sura ta goma sha takwas ya fara ne a cikin wani ɗan lokaci wanda yake wakiltar motsin watan bakwai a tarihin Millerite. Nauyin wannan labari a cikin bisharar Yohanna shi ne shirya almajirai domin rikicin da yake tafe na gicciye (harafin “Tav”). Saboda haka Kristi ya bayyana cewa daga mutuwarsa har zuwa lokacin da zai hau wurin Ubansa kuma ya dawo, wannan zai kasance ga almajiransa lokacin baƙin ciki, rashin tabbas, da kuma cizon yatsa. Kamar yadda yake tare da siffofin annabci na dukan cizon yatsa na farko waɗanda aka wakilta a cikin shaidar layukan gyara, cizon yatsan ya ƙunshi wani yanayi ne da ya samo asali daga rashin kula da wata muhimmiyar gaskiya da aka riga aka bayyana. Mutuwar Kristi a kan gicciye ta kasance kuma tana nan muhimmiyar gaskiya, kuma ya faɗa wa almajirai kai tsaye cewa za a gicciye shi kuma za a tashe shi daga matattu, amma rikicin ya kasance mai girma ƙwarai, mai mamayewa ƙwarai, har suka manta da abin da ya kamata su tuna.

> “When Christ, the Hope of Israel, was hung upon the cross and was lifted up as He told Nicodemus He would be, the disciples’ hope died with Jesus. They could not explain the matter. They could not understand all that Christ had told them about it beforehand.” Faith and Works, 63.

> “Sa’ad da aka rataye Almasihu, Bege na Isra’ila, a kan gicciye, kuma aka ɗaga Shi sama kamar yadda Ya gaya wa Nikodimus cewa za a yi, begen almajiran ya mutu tare da Yesu. Ba su iya bayyana wannan al’amari ba. Ba su iya fahimtar dukan abin da Almasihu ya riga ya gaya musu a kansa ba.” Faith and Works, 63.

The burden of the entire narrative in the four chapters of John we are addressing was Jesus preparing His disciples for the period of disappointment they would experience beginning at the midnight arrest of Jesus, until He returned from ascending to His Father. In the four chapters of John, that period of time when Christ was away from the disciples represents a tarrying time. Historically that period of time, which I am identifying as a tarrying time took place after the crisis of the cross. In the four chapters we are preparing to consider, they prophetically represent the tarrying time that begins with the first disappointment, not after the great disappointment of the cross.

Muhimmin saƙon dukan ruwayar da ke cikin surori huɗun nan na Yahaya da muke magana a kansu shi ne Yesu yana shirya almajiransa domin lokacin takaici da za su fuskanta, tun daga kama Yesu da tsakar dare har sai da ya komo bayan hawansa zuwa wurin Ubansa. A cikin surori huɗun nan na Yahaya, wancan ɗan lokacin da Almasihu ya kasance nesa da almajiran yana wakiltar lokacin jinkiri. A tarihin zahiri, wannan ɗan lokaci, wanda nake bayyana a matsayin lokacin jinkiri, ya faru ne bayan rikicin gicciye. A cikin surori huɗun da muke shirin dubawa, a annabce suna wakiltar lokacin jinkiri da yake farawa da takaicin farko, ba bayan babban takaicin gicciye ba.

Why am I suggesting that the last disappointment that Christ was preparing His disciples for, was typifying the first disappointment which in Christ’s reform line was the death of Lazarus? This question needs to be resolved before we can see the narrative in the four chapters of John in the light which upholds the truths that are now being unsealed in connection with the hidden history of the seven thunders.

Me ya sa nake ba da shawarar cewa babban baƙin cikin ƙarshe da Almasihu yake shirya almajiransa dominsa, yana wakiltar babban baƙin cikin farko wanda, a layin gyaran Almasihu, shi ne mutuwar Li’azaru? Dole ne a warware wannan tambaya kafin mu iya ganin labarin da ke cikin surori huɗu na Yohanna cikin hasken da yake ƙarfafa gaskiyoyin da yanzu ake kwance hatiminsu dangane da ɓoyayyen tarihin tsawowi bakwai.

In the history of Christ, the period of time between the death and resurrection of Lazarus aligns with the tarrying time. Christ then goes to Jerusalem for His triumphal entry. Christ in John fourteen is speaking to His disciples during the history of what would be the seventh month movement that began when the tarrying time had already ended at the arrival of the message of the Midnight Cry that initiated the movement of the seventh month.

A cikin tarihin Almasihu, tsawon lokacin da ya kasance tsakanin mutuwar Li’azaru da tashinsa ya yi daidai da lokacin jinkiri. Sa’an nan Almasihu ya tafi Urushalima domin shigarsa ta nasara. Almasihu, a cikin Yahaya goma sha huɗu, yana magana da almajiransa a lokacin tarihin abin da zai kasance motsin wata na bakwai, wanda ya fara ne sa’ad da lokacin jinkiri ya riga ya ƙare da zuwan saƙon Kukan Tsakar Dare wanda ya ƙaddamar da motsin wata na bakwai.

To understand how the Hebrew word “truth” confirms the identification of the hidden history that has been unsealed from the symbolic history of the seven thunders requires some careful analysis of the message Christ was then giving to his disciples in John chapter fourteen through chapter seventeen. An example of the waymark of the great disappointment being employed to illustrate the waymark of the first disappointment can be recognized by the experience of the disciples on the road to Emmaus.

Don fahimtar yadda kalmar Ibrananci ta “gaskiya” take tabbatar da gano ɓoyayyar tarihin da aka buɗe hatiminta daga tarihin alama na aradu bakwai, ana buƙatar a yi wani nazari mai zurfi da hankali game da saƙon da Kristi yake ba almajiransa a wancan lokacin a cikin Yohanna sura ta goma sha huɗu zuwa sura ta goma sha bakwai. Misali na yadda ake amfani da alamar hanya ta babban rashin cika buri domin fayyace alamar hanya ta rashin cika buri na farko za a iya gane shi ta wurin abin da almajiran suka fuskanta a kan hanyar zuwa Imuwasu.

What ended the tarrying time in Millerite history was the correction of the previously failed prediction of 1843. The work of Samuel Snow in developing the message that ushered in the seventh month movement that concluded with the Great Disappointment can be historically tracked, by following Samuel Snow’s growth in understanding through his published writings and his public presentations that lead up to the Exeter camp meeting. The inspired commentary approaches that development differently than simply the historical development of Snow’s ultimate message. Sister White informs us that the message was recognized when the Lord removed His hand from a mistake in the figures upon Habakkuk’s 1843 chart.

Abin da ya kawo ƙarshen lokacin jinkiri a tarihin Milleriyawa shi ne gyaran annabcin shekarar 1843 da a baya ya gaza. Aikin Samuel Snow na haɓaka saƙon da ya gabatar da motsin watan bakwai, wanda ya ƙare da Babban Baƙin Ciki, za a iya bi diddigin sa a tarihi ta wajen bin yadda fahimtarsa ta girma cikin rubuce-rubucensa da aka buga da kuma gabatarwarsa a bainar jama’a waɗanda suka kai ga taron sansani na Exeter. Sharhin hurarre yana kusantar wannan ci gaban ta wata hanya dabam da kawai ci gaban tarihin saƙon ƙarshe na Snow. ’Yar’uwa White ta sanar da mu cewa an gane saƙon ne sa’ad da Ubangiji ya janye hannunsa daga kuskuren da ke cikin lissafin da ke kan jadawalin Habakkuk na shekarar 1843.

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “Na ga mutanen Allah cike da farin ciki cikin jira, suna sa ran Ubangijinsu. Amma Allah ya nufi ya gwada su. Hannunsa ya rufe wani kuskure a cikin ƙididdigar lokutan annabci. Waɗanda suke jiran Ubangijinsu ba su gano wannan kuskuren ba, kuma mafi ilimi daga cikin mutanen da suka yi adawa da lokacin su ma sun gaza ganinsa. Allah ya nufa mutanensa su fuskanci baƙin ciki na cizon rai. Lokacin ya wuce, kuma waɗanda suka yi jira da farin ciki ga Mai Ceton su suka kasance cikin baƙin ciki da karayar zuciya, alhali kuwa waɗanda ba su ƙaunaci bayyanar Yesu ba, amma suka rungumi saƙon saboda tsoro, suka yi farin ciki cewa bai zo a lokacin da ake sa rai ba. Ikirarin bangaskiyarsu bai taɓa zuciya ya kuma tsarkake rayuwa ba. Wucewar lokacin an tsara shi ƙwarai domin ya bayyana irin waɗannan zukata. Su ne na farko suka juya suka yi wa masu baƙin ciki, masu cizon rai waɗanda da gaske suka ƙaunaci bayyanar Mai Ceton su ba’a. Na ga hikimar Allah cikin gwada mutanensa da ba su gwaji mai zurfi domin a bayyana waɗanda za su ja da baya su kuma koma a sa’ar jarabawa.”

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> “Yesu da dukan rundunar sama suka dubi waɗanda suka daɗe suna ɗokin ganin Shi wanda rayukansu suke ƙauna da tausayi da ƙauna. Mala’iku kuwa suna shawagi a kewaye da su, domin su ƙarfafa su a lokacin gwajinsu. Waɗanda suka yi sakaci da karɓar saƙon sama an bar su cikin duhu, fushin Allah kuma ya kunna a kansu, domin ba su yarda su karɓi hasken da Ya aiko musu daga sama ba. Waɗancan masu aminci amma da suka yi baƙin ciki saboda rashin cikar bege, waɗanda ba su iya fahimtar dalilin da ya sa Ubangijinsu bai zo ba, ba a bar su cikin duhu ba. Suka sāke komawa ga Littattafansu Masu Tsarki domin binciken lokutan annabci. An ɗauke hannun Ubangiji daga kan lambobin, aka kuma bayyana kuskuren. Suka ga cewa lokutan annabci sun kai zuwa shekara ta 1844, kuma irin wannan hujjar da suka gabatar don nuna cewa lokutan annabci sun ƙare a 1843, ita ce ta tabbatar da cewa za su ƙare ne a 1844. Haske daga Maganar Allah ya haskaka matsayinsu, kuma suka gano wani lokacin jinkiri—‘Ko da kuwa [wahayin] ya jinkirta, ka jira shi.’ Cikin ƙaunarsu ga zuwan Almasihu nan da nan, sun yi watsi da jinkirin wahayin, wanda aka tsara domin ya bayyana masu jira na gaskiya. Suka sāke samun wani tabbataccen lokaci. Duk da haka, na ga cewa da yawa daga cikinsu ba su iya tashi sama da tsananin baƙin cikinsu ba, domin su mallaki irin wannan himma da ƙarfi waɗanda suka bambanta bangaskiyarsu a shekara ta 1843.”

> “Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

> “Shaiɗan da mala’ikunsa suka yi nasara a kansu, kuma waɗanda ba su yarda su karɓi saƙon ba suka taya kansu murna a kan hangen nesansu mai nisa da hikimarsu saboda rashin karɓar ruɗin nan, kamar yadda suka kira shi. Ba su gane cewa suna ƙin shawarar Allah a kan kansu ba, kuma suna aiki cikin haɗin kai da Shaiɗan da mala’ikunsa domin su rikitar da mutanen Allah, waɗanda suke rayuwa bisa ga saƙon da aka aiko daga sama.”

> “The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

> “Masu bi cikin wannan saƙo an danne su a cikin ikkilisiyoyi. Na ɗan wani lokaci, tsoro ya hana waɗanda ba za su karɓi saƙon ba aiwatar da abin da ke cikin zukatansu; amma wucewar lokacin ta bayyana ainihin yadda suke ji. Sun yi marmarin su yi shiru da shaidar da masu jira suke jin an tilasta musu su bayar, wato cewa lokutan annabci sun kai har zuwa 1844. Cikin bayyani masu bi suka bayyana kuskurensu, suka kuma bayar da dalilan da suka sa suke sa ran Ubangijinsu a 1844. Masu adawarsu ba su iya kawo wata hujja a kan ƙarfafan dalilan da aka gabatar ba. Duk da haka fushin ikkilisiyoyi ya ƙone; suka ƙuduri aniyar kada su saurari hujja, kuma su toshe wannan shaida daga cikin ikkilisiyoyi, domin kada sauran su ji ta. Waɗanda ba su yi ƙarfin hali su hana wa wasu hasken da Allah ya ba su ba, an fitar da su daga cikin ikkilisiyoyi; amma Yesu yana tare da su, kuma suna cike da farin ciki cikin hasken fuskarSa. An shirya su domin su karɓi saƙon mala’ika na biyu.” Early Writings, 235–237.

The history just set forth describes, among other things the experience of July 18, 2020, yet the point I wish you to consider is that the understanding that is represented by the message of the Midnight Cry as given by Samuel Snow at the Exeter camp meeting is represented not by the historical work of Snow, but by the action of the Lord’s hand. His hand had covered a mistake and it was when He removed His hand that the Millerites could then understand their disappointment, and also understand that they had been in the period represented as the tarrying time.

Tarihin da aka gabatar yanzu ya bayyana, a cikin sauran abubuwa, ƙwarewar ranar 18 ga Yuli, 2020, duk da haka abin da nake so ku yi la’akari da shi shi ne cewa fahimtar da saƙon Kukan Tsakiyar Dare ya wakilta, kamar yadda Samuel Snow ya gabatar a taron zangon Exeter, ba aikin tarihi na Snow ne ya wakilta ba, sai dai aikin hannun Ubangiji. Hannunsa ya rufe kuskure, kuma sa’ad da Ya janye hannunsa ne sai Milleriyawa suka iya fahimtar ɓacin ransu, kuma su kuma fahimci cewa sun kasance cikin lokacin da aka wakilta a matsayin lokacin jinkiri.

The removing of His hand is a vital element of the disciples who were on the road to Emmaus. It typifies the end of the period known as the tarrying time and concludes with the understanding that is represented by the Midnight Cry message. Yet the illustration of Emmaus took place after the cross, which represents the Great Disappointment, not the first disappointment of the death of Lazarus.

Janye hannunsa muhimmin sashe ne a cikin al’amarin almajiran da suke kan hanya zuwa Imuwasu. Yana wakiltar ƙarshen zamanin da aka sani da lokacin jira, kuma yana ƙarewa da fahimtar da saƙon Kukan Tsakar Dare yake wakilta. Duk da haka, misalin Imuwasu ya faru ne bayan gicciye, wanda yake wakiltar Babban Baƙin Ciki, ba baƙin cikin farko na mutuwar Li’azaru ba.

> And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? Luke 24:13–16.

> Kuma, ga shi, biyu daga cikinsu suka tafi a wannan rana zuwa wani ƙauye mai suna Emmaus, wanda yake nesa da Urushalima kamar furulon sittin. Suka kuwa yi ta magana da juna game da dukan waɗannan abubuwan da suka faru. Sai ya zama, yayin da suke tattaunawa tare suna muhawara, Yesu da kansa ya matso kusa, ya kuma tafi tare da su. Amma an kange idanunsu don kada su gane shi. Sai ya ce musu, Wace irin magana ce wannan da kuke yi wa juna, kuna tafiya, alhali kuma kuna baƙin ciki? Luka 24:13–16.

The word “eyes” in the passage represents vision, more than the actual organ of the eye. The word “holden” means strength. The disciples were unable to understand the vision of the cross for Christ had covered their ability to see the prophetic vision of the cross. Christ’s hand is a symbol of His strength. The sadness Jesus identified represented their great disappointment. After further discussion by the disappointed disciples, Christ began to speak.

Kalmar “eyes” a cikin wannan nassi tana wakiltar gani na ruhaniya, fiye da ainihin gaɓar ido. Kalmar “holden” tana nufin ƙarfi. Almajiran ba su iya fahimtar hangen gicciye ba, gama Kristi ya rufe ikon ganinsu na hangen annabci game da gicciyen. Hannun Kristi alama ce ta ƙarfinsa. Baƙin cikin da Yesu ya gane yana wakiltar babban takaicinsu. Bayan ƙarin tattaunawa da almajiran da suka yi baƙin ciki suka yi, Kristi ya fara magana.

> Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. Luke 24:25–29.

> Sai ya ce musu, Ya ku wawaye, masu jinkirin zuciya ga ba da gaskiya ga dukan abin da annabawa suka faɗa: Ashe, bai wajaba Almasihu ya sha waɗannan abubuwa ba, sa’an nan ya shiga cikin ɗaukakarsa? Sai ya fara daga Musa da dukan annabawa, ya bayyana musu a cikin dukan Nassosi abubuwan da suka shafe shi. Suka kusanto ƙauyen da suke nufa; shi kuwa ya yi kamar zai wuce gaba. Amma suka roƙe shi ƙwarai, suna cewa, Ka zauna tare da mu: gama yamma ta gabato, rana kuma ta ƙure sosai. Sai ya shiga don ya zauna tare da su. Luka 24:25–29.

Jesus instructed the disciples by employing the “historicist” methodology of biblical interpretation bringing the prophetic lines from Moses onward through sacred history to identify the history of the cross. Jesus used the lines of past prophetic history, which represent the old paths and the methodology of line upon line to instruct the disappointed disciples. When He appeared to travel on without them, they constrained him to come in and tarry with them. They were in the tarrying time, and Christ was about to remove His hand from their eyes. When His hand was removed the tarrying time would end, and as they rushed through the darkness back to Jerusalem and the eleven disciples, they typified the speed of the transmission of the message of the Midnight Cry.

Yesu ya koyar da almajiran ta wurin amfani da tsarin fassarar Littafi Mai Tsarki na “historicist”, yana kawo layukan annabci daga Musa zuwa gaba ta cikin tarihin tsarki domin a gano tarihin gicciye. Yesu ya yi amfani da layukan tarihin annabci na dā, waɗanda suke wakiltar tsoffin hanyoyi da kuma tsarin layi bisa layi, domin ya koyar da almajiran da suka karaya. Sa’ad da Ya nuna kamar zai ci gaba da tafiya ba tare da su ba, sai suka roƙe shi ƙwarai ya shigo ya zauna tare da su. Suna cikin lokacin jira, kuma Kristi yana dab da ɗauke hannunsa daga idanunsu. Sa’ad da aka ɗauke hannunsa, lokacin jiran zai ƙare, kuma yayin da suka yi gaggawa ta cikin duhu suka koma Urushalima wurin almajirai goma sha ɗaya, sun kasance alama ta saurin yaɗuwar saƙon Kukan Tsakar Dare.

> And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:31.

> Sai ya zama, yayin da yake zaune tare da su yana cin abinci, ya ɗauki gurasa, ya yi masa albarka, ya karya, ya kuma ba su. Sai idanunsu suka buɗe, suka gane shi; kuma ya ɓace daga ganinsu. Luka 24:31.

Jesus removed His hand that had been holding their understanding of the prophetic vision and when he did so, they knew him. Jesus had brought them the message of the Midnight Cry and they received it while eating, for each message must be eaten. They immediately rushed “like a tidal wave across the land” to tell the eleven disciples.

Yesu ya janye hannunsa da yake riƙe da fahimtarsu game da wahayin annabci, kuma da ya yi haka, sai suka gane shi. Yesu ya kawo musu saƙon Kiran Tsakar Dare, kuma suka karɓe shi suna cin abinci, gama dole ne a ci kowane saƙo. Nan da nan suka yi gaggawa “kamar wani gagarumin ambaliyar ruwa a faɗin ƙasar” domin su gaya wa almajirai goma sha ɗaya.

> And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. Luke 24:32–45.

> Sai suka ce wa juna, Ashe, zukatanmu ba su yi ta ƙuna a cikinmu ba, sa’ad da yake magana da mu a kan hanya, kuma sa’ad da yake buɗe mana Nassosi? Nan da nan kuwa suka tashi a wannan sa’a, suka koma Urushalima, suka tarar da goma sha ɗayan suna a taro tare, da kuma waɗanda suke tare da su, suna cewa, Haƙiƙa Ubangiji ya tashi, ya kuma bayyana ga Simon. Su ma kuwa suka ba da labarin abubuwan da suka faru a hanya, da yadda aka gane shi gare su cikin gutsuttsurar gurasa. Da suna cikin wannan magana, Yesu da kansa ya tsaya a tsakiyarsu, ya ce musu, Salama ta tabbata a gare ku. Amma firgici da tsoro suka kama su, har suka ɗauka cewa aljani ne suka gani. Sai ya ce musu, Don me kuka firgita? Kuma don me tunane-tunane suke tasowa a zukatanku? Ku dubi hannuwana da ƙafafuna, ni ne da kaina: ku taɓa ni, ku gani; domin aljani ba shi da nama da ƙasusuwa, kamar yadda kuke gani ina da su. Da ya faɗi haka kuwa, sai ya nuna musu hannuwansa da ƙafafunsa. Amma da yake har yanzu ba su gaskata ba saboda farin ciki, suna kuma mamaki, sai ya ce musu, Kuna da wani abinci a nan? Sai suka ba shi gutsuttsuren gasasshen kifi, da saƙar zuma. Ya karɓa, ya ci a gabansu. Sai ya ce musu, Waɗannan su ne kalmomin da na faɗa muku tun ina tare da ku, cewa dole ne a cika dukan abubuwan da aka rubuta game da ni a cikin dokar Musa, da annabawa, da zabura. Sa’an nan ya buɗe musu fahimtarsu domin su fahimci Nassosi. Luka 24:32–45.

Just as with the disciples on the road to Emmaus, Jesus presents the message with the past sacred histories of the Bible to explain the history of His death and resurrection, and He did so by giving them an example of eating. God’s people must eat the message. In their uncertainty and sorrow, Jesus brings the tarrying time that took place from His death until His resurrection, ascension and return to a close by opening their understanding to the present truth message that was based upon the sacred histories of the past being brought together line upon line.

Kamar yadda ya kasance ga almajiran da ke kan hanyar Emmaus, Yesu ya gabatar da saƙon tare da tsarkakan tarihohin da suka gabata na Littafi Mai Tsarki domin ya bayyana tarihin mutuwarsa da tashinsa daga matattu, kuma ya yi haka ta wajen ba su misalin cin abinci. Dole ne mutanen Allah su ci saƙon. A cikin rashin tabbacinsu da baƙin cikinsu, Yesu ya kawo lokacin jinkirin da ya gudana tun daga mutuwarsa har zuwa tashinsa daga matattu, hawansa zuwa sama da dawowarsa zuwa ƙarshe, ta wurin buɗe fahimtarsu ga saƙon gaskiya ta yanzu wanda aka gina bisa tsarkakan tarihohin da suka gabata da aka haɗa tare layi bisa layi.

Therefore, the two disciples on the road to Emmaus (representing the second angel that is joined and empowered by the message of the Midnight Cry) identify the tarrying time that followed the cross as the tarrying time that preceded the Midnight Cry. The disciple’s disappointment therefore represents the first disappointment in the prophetic line, not the great disappointment.

Saboda haka, almajirai biyun nan a kan hanyar zuwa Emmaus (waɗanda suke wakiltar mala’ika na biyu wanda aka haɗa da kuma aka ba ƙarfi ta wurin saƙon Kukan Tsakar Dare) suna tantance lokacin jinkirin da ya biyo bayan gicciye a matsayin lokacin jinkirin da ya gabaci Kukan Tsakar Dare. Saboda haka, baƙin cikin almajiran yana wakiltar baƙin ciki na farko a cikin layin annabci, ba babban baƙin ciki ba.

The story of Emmaus is then repeated with the disappointed eleven disciples. Jesus joins them, instructs them of the fulfillment of the prophetic word through the methodology of “historicism” and then opens their understanding, while eating. The beginning of the story identifies the end of the story. Jesus then sets forth a third witness to the fact that the disappointment of the cross can be prophetically applied to the first disappointment. He provides the third witness to the structure of the history by telling them to tarry in Jerusalem until they receive power from on high.

Sai a maimaita labarin Emmaus tare da almajirai goma sha ɗaya masu baƙin ciki. Yesu ya haɗu da su, ya koyar da su game da cikar kalmar annabci ta wurin tsarin “historicism”, sa’an nan kuma ya buɗe fahimtarsu, yayin da suke cin abinci. Farkon labarin yana bayyana ƙarshen labarin. Sa’an nan Yesu ya gabatar da shaida ta uku ga gaskiyar cewa za a iya amfani da baƙin cikin gicciye a matsayin annabci ga baƙin ciki na farko. Ya ba da shaida ta uku ga tsarin tarihin ta wurin gaya musu su dakata a Urushalima har sai sun karɓi iko daga Sama.

> And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen. Luke 24:46–53.

> Sai ya ce musu, “Haka yake a rubuce, haka kuma ya wajaba Almasihu ya sha wahala, kuma ya tashi daga matattu a rana ta uku; kuma a yi wa’azin tuba da gafarar zunubai cikin sunansa a cikin dukan al’ummai, a soma daga Urushalima. Ku kuwa shaidu ne ga waɗannan abubuwa. Kuma ga shi, ina aiko muku da alkawarin Ubana; amma ku zauna a cikin birnin Urushalima har sai an suturta ku da iko daga sama.” Sai ya fitar da su har wajen Betanya, ya ɗaga hannuwansa, ya sa musu albarka. Aka kuwa yi, yana cikin sa musu albarka, sai ya rabu da su, aka ɗauke shi zuwa sama. Suka yi masa sujada, suka koma Urushalima da babban farin ciki; suna kuwa kullum a cikin haikali, suna yabon Allah, suna kuma sa masa albarka. Amin. Luka 24:46–53.

The illustration of the disciples on the road to Emmaus identifies a tarrying time that began at His death until He was resurrected and ascended to His Father. The tarrying time ended for the disciples of Emmaus when the message of the events of the cross was established by the methodology of bringing the lines of past sacred histories together, line upon line. Then the message was carried by the disciples as fast as they possibly could carry it. Then Jesus meets with the eleven disciples, once again the eating of a meal is referenced, line upon line is used to prove the message, and as with the disciples of Emmaus He then opens their understanding and departs. But not before he identifies the history of tarrying in Jerusalem until the tarrying time concludes with the arrival of the Holy Spirit on Pentecost.

Misalin almajiran da suke kan hanyar zuwa Emmaus yana bayyana wani lokacin jira wanda ya fara daga mutuwarsa har sai da aka tashe shi daga matattu kuma ya hau zuwa wurin Ubansa. Lokacin jiran ya ƙare ga almajiran Emmaus sa’ad da aka tabbatar da saƙon abubuwan da suka faru na gicciye ta wurin tsarin haɗa layukan tsarkakan tarihohin da suka gabata wuri guda, layi bisa layi. Sa’an nan almajiran suka ɗauki saƙon suka tafi da shi da gaggawa gwargwadon iyawarsu. Sa’an nan Yesu ya sadu da almajirai goma sha ɗaya, kuma an sake ambaton cin abinci tare; an yi amfani da layi bisa layi domin tabbatar da saƙon, kuma kamar yadda ya yi da almajiran Emmaus, sai ya buɗe fahimtarsu sannan ya tafi. Amma ba kafin ya bayyana tarihin jiran a Urushalima ba, har sai lokacin jiran ya cika da zuwan Ruhu Mai Tsarki a ranar Fentikos.

When Jesus told His disciples to tarry in Jerusalem, it was the end of the story of the road to Emmaus. The beginning of the story represented a disappointment, followed by a tarrying time, followed by a revelation of truth representing the message of the Midnight Cry. That revelation of truth was accomplished when Christ removed His hand, that had been “holden” the eyes of the disciples. That is the beginning of the story, and the middle of the story is repeated with the same story when Christ removed the disappointment from the eleven disciples by revealing Himself and opening their understanding of His Word. Then a last witness of the identical prophetic structure that begins with the first disappointment not the great disappointment.

Sa’ad da Yesu ya umurci almajiransa su dakata a Urushalima, wannan shi ne ƙarshen labarin hanyar zuwa Emmaus. Farkon labarin ya wakilci baƙin ciki na rashin cika tsammani, sai kuma lokacin dakatawa, sannan wahayi na gaskiya da ke wakiltar saƙon Kukan Tsakar Dare. An cika wannan wahayin gaskiya ne sa’ad da Almasihu ya cire hannunsa, wanda ya kasance ya “riƙe” idanun almajiran. Wannan shi ne farkon labarin, kuma tsakiyar labarin an maimaita shi da wannan labarin guda ɗaya sa’ad da Almasihu ya kawar da rashin cika tsammanin daga almajirai goma sha ɗaya ta wurin bayyana kansa gare su da kuma buɗe fahimtarsu ga Kalmarsa. Sai kuma shaidar ƙarshe ta wannan tsarin annabci iri ɗaya wanda ya fara da rashin cika tsammani na fari, ba babban rashin cika tsammani ba.

The history from Emmaus to Pentecost provides three witnesses of the first disappointment, the tarrying time and the Midnight Cry, yet the actual disappointment that is the waymark at the beginning of each of the three witnesses was actually the second disappointment, not the first. Recognizing that the waymark that is the Great Disappointment in Millerite history is used to illustrate the first disappointment in Millerite history is essential in understanding the narrative we find in the four chapters of John that take place between the eating that took place at the last supper and the arrest at midnight in the garden of Gethsemane. It is worth recognizing that when Jesus appeared to the eleven disciples and ate with them, he asked, “Why are ye troubled? and why do thoughts arise in your hearts?”

Tarihin daga Emmaus zuwa Fentikos yana ba da shaidu uku game da rashin cikar bege na farko, lokacin jinkiri, da Kukan Tsakar Dare, duk da haka ainihin rashin cikar begen da yake matsayin alamar hanya a farkon kowanne daga cikin shaidun ukun, a zahiri rashin cikar bege na biyu ne, ba na farko ba. Gane cewa alamar hanyar da take Babban Rashin Cikar Bege a tarihin Milleriyawa ana amfani da ita don misalta rashin cikar bege na farko a tarihin Milleriyawa, abu ne mai muhimmanci wajen fahimtar labarin da muke samu a cikin surori huɗu na Yahaya da suka faru tsakanin cin da ya wakana a jibin ƙarshe da kuma kama da aka yi da tsakar dare a gonar Getsamani. Ya dace a lura cewa sa’ad da Yesu ya bayyana ga almajirai goma sha ɗaya ya kuma ci tare da su, ya tambaya, “Don me kuka firgita? kuma don me tunani suke tasowa a cikin zukatanku?”

Just after he had eaten the last supper in the book of John, the passage we are going to consider begins with the words of Christ telling them, “Let not your hearts be troubled.” Within five days, they had forgotten that very command. Chapter fourteen through chapter seventeen of John’s gospel represents the first disappointment of July 18, 2020, that ushers in a tarrying time, leading to the Revelation of Jesus Christ that is unsealed just before probation closes, and represents the message of the Midnight Cry. That message ushers in a period of time that has been typified by the seventh month movement and is also typified by the Emmaus disciples’ sprint to Jerusalem in the dead of night. That history is what is represented by the three Hebrew letters that were employed by Christ to represent Himself as the “Truth.”

Da zarar ya gama cin Jibin Ƙarshe a cikin littafin Yohanna, nassin da za mu yi la’akari da shi ya fara da kalmomin Almasihu yana gaya musu, “Kada zukatanku su firgita.” A cikin kwanaki biyar, sun riga sun manta da wannan umarni ƙwarai. Daga sura ta goma sha huɗu zuwa sura ta goma sha bakwai na bisharar Yohanna yana wakiltar baƙin cikin farko na 18 ga Yuli, 2020, wanda yake shigar da wani lokaci na jinkiri, yana kaiwa ga Wahayin Yesu Almasihu wanda aka buɗe hatiminsa kafin ƙarewar lokacin alheri, kuma yana wakiltar saƙon Kukan Tsakar Dare. Wannan saƙo yana shigar da wani zamani da motsin wata ta bakwai ya kwatanta, kuma almajiran Emmaus ma sun kwatanta shi ta gudunsu zuwa Urushalima cikin duhun dare. Wannan tarihin ne abin da haruffa uku na Ibrananci suka wakilta, waɗanda Almasihu ya yi amfani da su domin ya wakilci kansa a matsayin “Gaskiya.”

It is in the narrative of these four chapters of John where we find not only the work of the Holy Spirit being identified as the same steps of that very word, but also where the best evidence to uphold the claims that are now being made that the final fulfillment of the message of the Midnight Cry is now being progressively presented at the Exeter camp meeting from the twelfth of August to the seventeenth. When the message is finally recognized by the waiting saints, the world will be plunged into the crisis of the Sunday law as those messengers take the final warning message of the “last days” to a dying world.

A cikin labarin waɗannan surori huɗu na Yohanna ne muke samun ba kawai an bayyana aikin Ruhu Mai Tsarki a matsayin matakai iri ɗaya na waccan Kalma ba, amma kuma a nan ne ake samun mafificiyar hujja da za ta tabbatar da iƙirarin da ake yi yanzu cewa cikar ƙarshe ta saƙon Kukan Tsakar Dare yanzu ana gabatar da ita a hankali a taron sansani na Exeter daga ranar goma sha biyu ga Agusta zuwa ranar goma sha bakwai. Sa’ad da waliyyai masu jira suka gane saƙon a ƙarshe, za a jefa duniya cikin rikicin dokar Lahadi, yayinda waɗannan manzanni suke kai saƙon gargaɗi na ƙarshe na “kwanaki na ƙarshe” ga duniya mai mutuwa.

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