We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Mun kasance muna la’akari da tarihin da aka wakilta a aya ta arba’in na sura ta goma sha ɗaya ta Daniyel. Yanzu muna magana ne game da layin tarihin da ke cikin ayar, wanda yake wakiltar tarihin ƙahon Furotesta na dabbar ƙasa. Muna amfani da haɗewar sanduna biyu na Ezekiyel a sura ta talatin da bakwai a matsayin maƙasudin tunani domin gane asirin Allah, ta wurin Kristi cikin haɗa allahntakarsa da mutuntakarsa sa’ad da mala’ika na uku ya iso. Layu bisa layu, saƙon asirin Allah wanda Yohanna ya bayyana cewa yana kammaluwa a lokacin busar ƙaho na bakwai, manzo Bulus ne ya aiko da shi kai tsaye zuwa ga Laodikiya. Shaidar Ezekiyel, Yohanna, da Bulus ta yi daidai da wannan asiri ɗaya na Allah wanda aka wakilta cikin saƙon Jones da Waggoner a shekara ta 1888, wanda shi ne saƙon zuwa ga Laodikiya.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Gama ina so ku sani irin babban gwagwarmayar da nake yi domin ku, da domin waɗanda suke a Laodicea, da kuma domin duk waɗanda ba su ga fuskata a jiki ba; Domin a ta’azantar da zukatansu, suna haɗuwa tare cikin ƙauna, har su kai ga dukan wadatar cikakken tabbacin fahimta, zuwa ga sanin asirin Allah, da na Uba, da na Almasihu; A cikinsa ne dukan taskokin hikima da sani suke ɓoye. Kolossiyawa 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Aikin kafara, wato na haɗa sanduna biyu na allahntaka da na mutuntaka, ya fara ne sa’ad da mala’ika na uku ya zo, amma Bulus yana magana ne game da cika na ƙarshe kuma cikakke na haɗuwar sanduna biyun, wadda ita ce asirin Allah. Saboda haka yana bayyana saƙon a matsayin saƙo zuwa Laodicea wanda ya fara zuwa a shekara ta 1856, sa’an nan aka maimaita shi a shekara ta 1888, sa’an nan ya sami cikakkiyar cikarsa a ranar 11 ga Satumba, 2001. Bulus yana bayyana haikalin cikin yanayi mai fuska biyu, sa’ad da ya gabatar da asirin Allah, wanda za a kammala a busawar ƙaho na bakwai. Ya raba wannan asiri zuwa kai da jiki.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

Kuma shi ne shugaban jiki, wato ikkilisiya: shi ne mafari, ɗan fari daga matattu; domin a cikin kome duka yă kasance shi ne mafifici. Gama ya gamshi Uba cewa a cikinsa dukan cika su zauna; kuma, bayan ya yi sulhu ta wurin jinin giciyensa, ta wurinsa ya sāke daidaita kome zuwa ga kansa; ta wurinsa, ina nufi, ko abubuwan da suke bisa duniya, ko kuwa abubuwan da suke cikin sammai. Kuma ku, waɗanda dā kuka kasance baƙi, maƙiya kuma a cikin hankalinku ta wurin mugayen ayyuka, amma yanzu ya sāke daidaita ku A cikin jikin namansa ta wurin mutuwa, domin ya gabatar da ku tsarkaka, marasa abin zargi, marasa abin tuhuma a gabansa: In dai kun tsaya cikin bangaskiya kun kafu, kun tabbata, ba a karkatar da ku daga bege na bishara ba, wadda kuka ji, wadda kuma aka yi wa’azinta ga kowane halitta da yake ƙarƙashin sama; wadda ni Bulus aka mai da ni bawa; Wanda yanzu nake farin ciki cikin wahalolina saboda ku, kuma ina cike abin da ya rage na ƙuncin Almasihu a jikina saboda jikinsa, wato ikkilisiya: Wadda aka mai da ni bawanta, bisa ga tsarin Allah wanda aka ba ni domin ku, domin in cika maganar Allah. Kolosiyawa 1:18–25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Almasihu shi ne kai, wanda ya kamata ya mallaki fifiko a cikin dukan abubuwa, ikilisiyarsa kuma ita ce jiki. Tare, kai da jiki suna wakiltar haɗuwar allahntaka da ɗan’adam, kuma ana kuma bayyana wani muhimmin gaskiya. Dangantakar kai da jiki ita ce, kai ya kamata ya mallaki fifiko a kan jiki. A wajen ’yan Adam, waɗanda aka halitta cikin surar Allah, manyan iko (kai) su ne za su yi mulki a kan ƙananan iko (jiki.) Tare suke samar da halitta guda ɗaya, ko kuma a cikin harshe na haikalin da aka umarci Yohanna ya auna, suna wakiltar Wuri Mai Tsarki (ɗan’adamtaka, jiki), da Wuri Mafi Tsarki (allahntaka, kai). Yadda aka haɗa waɗannan biyu su zama “sanda guda”, ko jiki guda, shi ne aikin “sulhu.” Bulus ya ci gaba:

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

Ni kuwa an mai da ni bawa, bisa ga tsarin Allah da aka ba ni domin ku, domin in cika maganar Allah; wato asirin nan da aka ɓoye tun zamanai da ƙarnoni, amma yanzu an bayyanar da shi ga tsarkakansa: waɗanda Allah ya so ya sanar da su abin da yake arzikin ɗaukakar wannan asiri a cikin Al’ummai; shi kuwa ne Almasihu a cikinku, bege na ɗaukaka: Shi ne muke wa’azi game da shi, muna gargaɗin kowane mutum, muna kuma koyar da kowane mutum cikin dukan hikima; domin mu gabatar da kowane mutum cikakke cikin Almasihu Yesu: Saboda wannan ne ni ma nake wahala, ina ƙoƙari bisa ga aikinsa, wanda yake aiki a cikina da ƙarfi sosai. Kolosiyawa 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Cikar mutum ɗari da arba’in da huɗu, wanda yake gabatar da “kowane mutum cikakke cikin Almasihu,” shi ne “asirin Allah,” wanda yake haɗuwar allahntaka da ɗan’adamtaka, ko kuma kamar yadda Bulus ya faɗa, shi ne “Almasihu a cikin” ɗan’adamtaka “bege na ɗaukaka.” A kwanakin busawar Ƙaho na Bakwai ana cika wannan asiri. Sa’ad da Ezekiyel ya bayyana wannan haɗuwar, sai ya yi amfani da sanduna biyu, ɗaya domin mulkin arewa, ɗaya kuma domin mulkin kudu, domin ya bayyana alaƙar alama, wadda take wakiltar haikali ta wurin lambar “arba’in da shida.” Sandar alaƙar alama ta “arba’in da shida,” za a haɗa ta da alaƙar alama ta “ɗari biyu da ashirin.”

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Dari biyu da ashirin alama ce ta allahntaka da aka haɗa da ɗan’adam. Daga buga Littafi Mai Tsarki na King James a shekara ta 1611, har zuwa gabatarwar farko ta saƙon Miller a 1831, sa’an nan kuma buga saƙon a 1833 a cikin Vermont Telegraph, akwai shekaru dari biyu da ashirin. Saƙon Miller ya kasance tsarawa a sarari na ƙaruwar sani da aka samo daga Littafi Mai Tsarki, sa’ad da aka buɗe hatimin littafin Daniyel a 1798. A ranar farkon, wato 1611, an buga wani takarda na allahntaka, kuma a ranar ƙarshe, wato 1831, akwai wani bugun ɗan’adam da ya ginu bisa gaskiyar allahntaka da aka buɗe hatiminta a 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Waɗannan ranaku uku ba wai suna wakiltar shekaru ɗari biyu da ashirin kaɗai ba ne, amma kuma suna wakiltar tsarin kalmar Ibraniyanci “Gaskiya”, wadda ake ƙirƙira ta wajen haɗa haruffa na farko, na goma sha uku, da na ƙarshe na baƙaƙen Ibrananci domin a samar da kalmar “Gaskiya.” Bugu da ƙari, wani wallafe-wallafen allahntaka a farkon, da kuma wani wallafe-wallafen ɗan’adam a ƙarshen, yayin da 1798 ke wakiltar ƙaruwa ta ilimi wadda za ta bayyana wani rukuni na mugayen mutane waɗanda suka ƙi wannan ilimi, kuma ta haka suka wakilci harafi na goma sha uku, wanda alama ce ta tawaye. An kafa wannan alaƙar shekaru ɗari biyu da ashirin a cikin motsin mala’ika na fari, kuma motsin mala’ika na uku yana ba da shaida ta biyu.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

A shekara ta 1776, an buga takarda ta allahntaka, wato Sanarwar ’Yancin Kai, kuma shekaru ɗari biyu da ashirin bayan haka, a shekara ta 1996, an buga takarda ta ɗan’adam mai suna mujallar The Time of the End. Wannan takarda ta ɗan’adam ta samo asali ne daga ƙaruwar sani da aka samar a lokacin ƙarshe a shekara ta 1989, wadda, kamar yadda ya kasance da 1798, ta haifar da tawaye ga saƙon allahntaka da Sanarwar ’Yancin Kai take wakilta. Ƙaruwar sanin da ta zo a shekara ta 1996 ta bayyana makomar Amirka yayin da take rasa ’yanci da cin gashin kanta da ta ayyana a shekara ta 1776 a dokar Lahadi mai zuwa nan ba da daɗewa ba. Wannan yana bayar da shaida ta biyu cewa lambar ɗari biyu da ashirin tana wakiltar haɗuwar allahntaka da ɗan’adam, kuma an gabatar da wannan shaida ta biyu tare da sa hannun “Gaskiya,” kuma an wakilta ta ta wurin shaida ta farko a tarihin mala’ika na fari (na farko), da kuma shaida ta biyu a tarihin mala’ika na uku (na ƙarshe).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

1776 kuma ya nuna farkon wani zamani da ya riga ainihin farkon dabbar ƙasa a matsayin mulki na shida na annabcin Littafi Mai Tsarki. A cikin wancan zamanin na shiri, sa hannun gaskiya ya sāke bayyana ta wurin 1776, yana nuna farkon Amurka, kuma 1798 yana nuna farkon Amurka a matsayin mulki na shida na annabcin Littafi Mai Tsarki. A tsakiyar wannan tarihin na farawa da ƙarshe, 1789 ya nuna harafin tsakiya yayin da yankuna goma sha uku suka tabbatar da Kundin Tsarin Mulki. Kowace daga cikin waɗannan kwanaki uku tana wakiltar “maganar” Amurka; tare da Sanarwar ’Yancin Kai a 1776, Kundin Tsarin Mulki a 1789, da Dokokin Baƙi da na Cin Mutunci a 1798. Wannan tarihin yana wakiltar shekaru ashirin da biyu, wanda shi ne zakka ko ɗaya bisa goma na ɗari biyu da ashirin, saboda haka kuma yana wakiltar alamar haɗuwar Allahntaka da ɗan’adam.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Wakilcinsa game da tarihin dabbar ƙasa ce wadda aka kwatanta tana farawa kamar ɗan rago (allahntaka), kuma tana ƙarewa kamar maciji (ɗan’adam). Shekarar 1776 ta fara da Sanarwar ’Yancin Kai wadda ke nuna allahntaka, kuma Dokokin Baƙi da na Tayar da Zaune Tsaye suna wakiltar ɗan’adam; kuma a cikin waɗannan shekaru ashirin da biyu da suka riga farkon mulkin dabbar ƙasa a matsayin mulki na shida na annabcin Littafi Mai Tsarki, an misalta sauyin daga ɗan rago zuwa maciji.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Farkon shekaru dubu biyu da ɗari biyar da ashirin na shari’a a kan masarautar kudu ta Yahuda yana da alaƙa da farkon shekaru dubu biyu da ɗari uku na Daniyel sura ta takwas, aya ta goma sha huɗu. Murƙushe haikali da runduna a Yahuda ya fara a shekara ta 677 K.H., kuma annabcin shekaru dubu biyu da ɗari uku ya fara shekaru ɗari biyu da ashirin bayan haka, wato a shekara ta 457 K.H. Sandar masarautar kudu ta Yahuda tana da alaƙa da alamar arba’in da shida da masarautar arewa, kuma tana da alaƙa kuma da shekaru dubu biyu da ɗari uku ta hanyar mahaɗin ɗari biyu da ashirin.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Bulrus ya bayyana kansa a matsayin bawan hidimar tattalin Allah, sa’an nan ya ayyana tattalin da yake bawa hidima gare shi a matsayin asirin Allah, wato Almasihu cikinku, bege na ɗaukaka. Ya kuma ƙara yin magana a kan wannan gaskiya sa’ad da yake rubutu ga Timoti.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Ba tare da wata gardama ba, asirin ibada kuwa mai girma ne: Allah ya bayyana cikin jiki, aka tabbatar da shi cikin Ruhu, mala’iku suka gan shi, aka yi wa’azinsa ga al’ummai, aka gaskata da shi cikin duniya, aka karɓe shi zuwa cikin ɗaukaka. 1 Timothawus 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

A nan Bulus yana cewa asirin ibada shi ne Allah ya bayyana cikin jiki. Allah shi ne Kai, jiki kuwa shi ne gangar jiki. Asirin ibada shi ne Almasihu a cikin mai bi, haɗuwar allahntaka da ɗan’adamtaka ce. Bulus kuma ya yi amfani da misalin aure kamar yadda Hosiya ya yi.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Gama mu ‘ya’yan jikinsa ne, na namansa, da na ƙasusuwansa. Saboda wannan ne mutum zai rabu da ubansa da uwarsa, ya manne wa matarsa, su biyun kuwa su zama nama ɗaya. Wannan babban asiri ne: amma ni ina magana ne game da Almasihu da Ikilisiya. Afisawa 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

A cikin sura ta talatin da bakwai, sa’ad da Ezekiyel ya bayyana alkawarin kwanakin ƙarshe, wato sabonta alkawari da waɗanda aka bayyana a matsayin dubu ɗari da arba’in da huɗu, ya kawo misali na haɗewar sanduna biyu. Waɗannan sanduna biyu, layi bisa layi, sun ƙunshi misalin aure na Hoseya da Bulus. Sa’ad da aka haɗa su tare, ba za su ƙara zama al’umma biyu ba, sai dai al’umma ɗaya, har abada.

And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

Zan mai da su al’umma ɗaya a cikin ƙasar, a kan duwatsun Isra’ila; sarki guda kuma zai zama sarki a kansu duka. Ba za su ƙara zama al’ummai biyu ba, ba kuma za a ƙara raba su zuwa masarautu biyu ba ko kaɗan. Ba kuma za su ƙara ƙazantar da kansu da gumakansu ba, ko da abubuwan banƙyama nasu, ko da wani daga cikin laifofinsu; amma zan cece su daga dukan wuraren zamansu, inda suka yi zunubi, in tsarkake su; ta haka za su zama jama’ata, ni kuwa zan zama Allahnsu. Ezekiyel 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Haɗewar da ke cikin Ezekiyel tana nuna lokacin da ba su ƙara rarrabuwa ba, kuma ba su ƙara yin zunubi ba, sa’ad da aka tsarkake su, kuma Allah shi kaɗai ne Allahnsu, kuma suna da sarki guda ɗaya kaɗai. A ranar 22 ga Oktoba, Manzon Alkawari ya zo haikalin nan da nan domin ya “tsarkake” mutanensa. Ya zo ne domin ya karɓi mulki, waɗanda mutanensa, bisa ga Bitrus, a wancan lokacin za su zama mulkin firistoci da sarakuna. A wannan ranar kuma ango ya zo wurin aure, wanda shi ne asirin da Bulus da Hosiya suka bayyana, wanda ke wakiltar haɗuwar allahntaka da ɗan’adam. Yohanna ya nuna cewa wannan asiri, wanda Bulus ya bayyana a matsayin “Almasihu a cikinku, bege na ɗaukaka,” za a kammala shi a kwanakin busawar mala’ika na bakwai.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Amma a cikin kwanakin muryar mala’ika na bakwai, sa’ad da zai fara yin ƙaho, asirin Allah zai cika, kamar yadda ya bayyana wa bayinsa annabawa. Wahayin Yahaya 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Mala’ika na bakwai shi ne annoba ta uku, wadda ta iso a ranar 11 ga Satumba, 2001. Mala’ika na bakwai ya fara yin ƙara sa’ad da mala’ika na uku ya iso a tarihin shekara ta 1844, har zuwa gaba, amma tawaye na 1863 ya hana aikin kammaluwa. Mala’ika na uku ya iso kuma ƙahon na bakwai ya sāke fara yin ƙara a ranar 11 ga Satumba, 2001, kuma a wannan karon “asirin Allah” za a “kammala.” Wannan “asiri” shi ne haɗewar allahntaka da ɗan’adamci, wanda yake haifar da mutum dubu ɗari da arba’in da huɗu, waɗanda kuma daga nan sukan zama tuta da rundunar Allah. Saboda wannan dalili, sura ta talatin da bakwai ta Ezekiyel ta fara da an ɗauki Ezekiyel zuwa kwarin ƙasusuwan matattu busassu. Waɗannan ƙasusuwan suna wakiltar Adventism na Laodikiya a ranar 11 ga Satumba, 2001, kuma saboda wannan dalili Bulus yake aika bishararsa ta asirin Allah ga Laodikiyawa.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Gama ina so ku sani irin babban gwagwarmayar da nake yi saboda ku, da saboda waɗanda suke a Lawodikiya, da kuma saboda dukan waɗanda ba su ga fuskata cikin jiki ba; domin a ta’azantar da zukatansu, suna kasancewa a haɗe cikin ƙauna, kuma su kai ga dukan wadatar cikakken tabbacin fahimta, zuwa ga sanin asirin Allah, da na Uba, da na Almasihu; wanda a cikinsa ne dukan taskokin hikima da sani suke ɓoye. Kolossiyawa 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Wannan ma shi ne bayanin da Sister White ta danganta da matattun ƙasusuwan busassu na Ezekiel.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Amma ba wannan misalin ƙasusuwan busassu kaɗai ne yake shafar duniya ba, har ma da waɗanda aka albarkace su da babban haske; gama su ma suna kama da ƙasusuwan kwari. Suna da siffar mutane, tsarin jiki; amma ba su da rai na ruhaniya. Amma misalin bai bar ƙasusuwan busassun kawai an haɗa su su zama siffofin mutane ba; domin bai isa a ce ga daidaituwar gaɓoɓi da halittu ba. Numfashin rai dole ne ya rayar da jikkunan, domin su tsaya daidai, su kuma kutsa cikin aiki. Waɗannan ƙasusuwan suna wakiltar gidan Isra’ila, ikkilisiyar Allah, kuma bege na ikkilisiya shi ne rayayyen tasirin Ruhu Mai Tsarki. Ubangiji dole ne ya hura a kan ƙasusuwan busassun, domin su rayu.”

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

“Ruhun Allah, tare da ikonSa mai rayarwa, dole ne ya kasance cikin kowane wakilin ɗan’adam, domin kowace tsoka da jijiyar ruhaniya su kasance cikin aiki. In ba tare da Ruhu Mai Tsarki ba, in ba tare da numfashin Allah ba, akwai kasalar lamiri da rasa rai na ruhaniya. Da yawa waɗanda ba su da rai na ruhaniya sunayensu suna cikin littattafan rajistar ikkilisiya, amma ba a rubuta su cikin littafin rai na Ɗan Ragon ba. Suna iya haɗuwa da ikkilisiya, amma ba su haɗu da Ubangiji ba. Suna iya zama masu himma wajen cika wani tsari na ayyuka, kuma a ɗauke su a matsayin rayayyun mutane; amma da yawa suna cikin waɗanda suke da ‘suna cewa kana da rai, alhali kuwa ka mutu.’”

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Sai dai in ba da gaske an juya rai zuwa ga Allah ba; sai dai idan numfashin rai na Allah ya rayar da rai zuwa rai ta ruhaniya; sai dai idan waɗanda ke ikirarin gaskiya suna motsuwa ne ta ƙa’idar da aka haifa daga sama, ba a haife su daga iri marar ruɓewa ba, wanda yake rayayye kuma yana dawwama har abada. Sai dai idan sun dogara ga adalcin Almasihu a matsayin mafakarsu kaɗai; sai dai idan suna kwaikwayon halinsa, suna aiki cikin ruhunsa, tsirara ne suke, ba su sanye da rigar adalcinsa ba. Sau da yawa ana ɗaukar matattu a matsayin masu rai; gama waɗanda suke aikata abin da suke kira ceto bisa ga nasu tunani, ba su da Allah yana aiki a cikinsu domin su yi nufi kuma su aikata bisa ga yardarsa mai kyau.”

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

“Wannan rukuni yana samun cikakkiyar wakilci ta wurin kwarin ƙasusuwan busassu da Ezekiyel ya gani cikin wahayi.” Review and Herald, January 17, 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

An fara gabatar da saƙon Laodikiya ga Adventisanci a shekara ta 1856, a dai shekarar da Ubangiji ya buɗe ƙarin haske mai ci gaba na “sau bakwai” na Littafin Firistoci sura ta ashirin da shida. Saƙon na 1856, wanda ya ƙunshi saƙon cikin gida mai kiran tuba, da kuma saƙon annabci na waje, an ƙi shi a shekara ta 1863. Saƙon Laodikiya na asirin “Almasihu a cikinku, bege na ɗaukaka”, an maimaita shi a shekara ta 1888 ta bakin Dattafa Jones da Waggoner, kuma Sister White ta kuma bayyana wannan saƙon a matsayin saƙon zuwa Laodikiya.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Sashe bisa sashe, Ezekiyel sura ta talatin da bakwai ta fara ne da Ezekiyel ana ɗauke shi a ruhaniya zuwa 11 ga Satumba, 2001, inda aka ba shi hangen Laodicean Adventism, waɗanda suke matattu cikin zunubai da laifuffuka. An gaya masa ya ba da saƙonnin annabci guda biyu mabambanta. Na fari yana haifar da haɗuwa tare, amma jikunansu har yanzu matattu ne. Annabcin na biyu yana kira ga saƙon “iskoki huɗu” ya hura rai cikin ƙasusuwan. Saƙon iskoki huɗu shi ne saƙon hatimtawar mutum dubu ɗari da arba’in da huɗu, wanda yake bayyana mala’iku huɗu suna riƙe da iskoki huɗu. Sister White ta bayyana waɗannan iskoki huɗu a matsayin “doki mai fushi”, mai neman kuɓucewa, gama ana hana shi. Dokin fushin na Musulunci yana neman kuɓucewa ya kawo mutuwa da hallaka a tafarkinsa, kamar yadda ya yi a ranar 11 ga Satumba, 2001, kuma za a sake sakinsa a dokar Lahadi mai zuwa nan ba da daɗewa ba.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Wannan saƙo yana mai da gawawwakin zuwa runduna guda ɗaya mai haɗin kai wadda take tsaye a ƙafafunta. Ana ɗaga wannan runduna mai haɗin kai ta tsaya a ƙafafunta ne a matsayin amsa ga saƙon mala’ika na bakwai, gama a cikin kwanakin busawar mala’ika na bakwai, asirin auren dubu ɗari da arba’in da huɗu da Almasihu zai cika.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Sa’an nan aka nuna wa Ezekiyel haɗuwar sanduna biyu waɗanda suka zama al’umma ɗaya. Waɗannan sanduna biyu su ne mulkin arewacin Isra’ila da mulkin kudancin Yahuda, waɗanda aka haɗa su tare su zama al’umma ɗaya a ƙarshen zamaninsu na warwatsewar juna na shekaru dubu biyu da ɗari biyar da ashirin. Ƙarshensu na bai ɗaya yana haifar da haikali na ruhaniya, wanda shekaru arba’in da shida suke wakilta a farkon da kuma a ƙarshen zamanan warwatsewar juna.

We will continue this study in the next article.

Za mu ci gaba da wannan nazarin a cikin talifi na gaba.

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

“‘Sai suka tashi da sassafe da safe, suka fita zuwa jejin Tekowa; kuma sa’ad da suke fita, Yehoshafat ya tsaya ya ce, Ku saurare ni, ya Yahuza, da ku mazauna Urushalima; ku gaskata ga Ubangiji Allahnku, sa’an nan za a tabbatar da ku; ku gaskata annabawansa, sa’an nan za ku ci nasara. 2 Tarihi 20:20.’”

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“Ku gaskata ga Ubangiji Allahnku, sa’an nan za a tabbatar da ku; ku gaskata annabawansa, sa’an nan za ku ci nasara.”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

“Ishaya 8:20. ‘Zu ga shari’a da kuma ga shaida; idan ba su yi magana bisa ga wannan kalma ba, domin babu haske a cikinsu.’”

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“An gabatar wa mutanen Allah nassosi biyu a nan: sharuɗɗa biyu na nasara. Dokar da Jehobah da kansa ya faɗa, da ruhun annabci, su ne tushen hikima guda biyu domin shiryar da mutanensa cikin kowace irin ƙwarewa. Kubawar Shari’a 4:6. ‘Gama wannan ita ce hikimarku da fahimtarku a gaban al’ummai, waɗanda za su ce, Lalle wannan babbar al’umma mutane ne masu hikima da fahimta.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Dokar Allah da Ruhun Annabci suna tafiya kafada da kafada domin su jagoranta su kuma shawarci ikilisiya, kuma duk lokacin da ikilisiya ta fahimci wannan ta wurin yin biyayya ga dokarsa, akan aiko da ruhun annabci domin ya jagorance ta cikin tafarkin gaskiya.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Ru’ya ta Yohanna 12:17. ‘Sai macijin ya fusata da matar, ya tafi ya yi yaƙi da ragowar zuriyarta, waɗanda suke kiyaye umarnan Allah, kuma suke da shaidar Yesu Almasihu.’ Wannan annabcin yana nuna a sarari cewa ikkilisiyar ragowa za ta amince da Allah a cikin shari’arsa kuma za ta kasance da baiwar annabci. Biyayya ga shari’ar Allah, da ruhun annabci, a kowane lokaci sun bambanta mutanen Allah na gaskiya, kuma yawanci ana ba da gwajin ne bisa ga bayyanuwar da ake da ita a yanzu.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“A zamanin Irmiya mutanen ba su yi wata shakka game da saƙon Musa, Iliya, ko Elisha ba, amma sun yi shakka game da saƙon da Allah ya aiko ta wurin Irmiya, suka kuma ware shi a gefe har ƙarfinsa da ikonsa suka lalace, ba kuma wani magani sai Allah ya tafi da su bauta.”

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Haka ma a zamanin Almasihu mutane sun fahimci cewa saƙon Irmiya gaskiya ne, kuma suka rinjayi kansu su gaskata cewa da sun rayu a zamanin kakanninsu da sun karɓi saƙonsa, alhali kuwa a lokaci guda suna ƙin saƙon Almasihu, wanda dukan annabawa suka rubuta game da shi.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Yayin da saƙon mala’ika na uku ya taso a duniya, wanda zai bayyana dokar Allah ga ikkilisiya cikin cikkarta da ikonta, an kuma maido da baiwar annabci nan take. Wannan baiwa ta taka muhimmiyar rawa ƙwarai a cikin bunƙasa da ci gaba da ɗaukar wannan saƙo gaba.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

“Sa’ad da bambance-bambancen ra’ayi suka taso game da fassarorin Nassosi da hanyoyin aiki, waɗanda aka shirya su tayar da hankalin masu bi ga saƙon su rasa tabbas cikin bangaskiyarsu, kuma su kai ga rarrabuwar kai cikin aikin, ruhun annabci ya kasance kullum yana ba da haske a kan yanayin. Ya kasance kullum yana kawo haɗin kai na tunani da jituwa ta aiki ga taron masu bi. A cikin kowace matsala da ta taso a yayin bunƙasar saƙon da ci gaban aikin, waɗanda suka tsaya daram a gefen dokar Allah da hasken Ruhun annabci sun yi nasara, kuma aikin ya bunƙasa a hannuwansu.” Loma Linda Messages, 34.