We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Muna magana ne a kan “lokuta bakwai” na Littafin Lawiyawa ashirin da shida, kamar yadda aka wakilta a cikin littafin Daniyel. Muna yin haka ne domin ɗaya daga cikin siffofin annabci na “lokuta bakwai” shi ne cewa yana wakiltar “dutsen tuntube” wanda magina suka ƙi. Ina bayyana dutsen tuntube da aka wakilta a cikin Nassosi a matsayin gaskiya wadda za a iya gani, amma ba a ganinta. Ga waɗanda suke ganinta, tana da daraja; amma ga waɗanda ba sa ganinta, ba abin da suke tuntuɓe a kai kaɗai ba ce, amma ita ce dutsen da ke nika su ya mai da su ƙura.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Sa’ad da Almasihu ya gabatar da dutsen da magina suka ƙi, Ya bayyana cewa dutsen kusurwa zai zama “kai” na kusurwa. Saƙon dutsen da aka ƙi a cikin Nassosi koyaushe yana da alaƙa da Allah yana ƙetare wani mutanen alkawari na dā, alhali a lokaci guda Allah yana shiga cikin alkawari da wasu mutane waɗanda a dā ba mutanen Allah ba ne.

Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

Yesu ya ce musu, Ashe, ba ku taɓa karantawa a cikin Nassosi ba cewa, Dutsen da magina suka ƙi, shi ne ya zama babban dutsen kusurwa: wannan aikin Ubangiji ne, kuma abin al’ajabi ne a idanunmu? Saboda haka ina gaya muku, za a ƙwace muku mulkin Allah, a ba shi ga wata al’umma mai ba da ’ya’yansa. Kuma duk wanda ya fāɗi a kan wannan dutse za a karya shi; amma duk wanda dutsen ya fāɗa a kansa, zai niƙa shi ya zama ƙura. Matiyu 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

Annabcin “lokaci” na farko da mala’iku masu tsarki suka kai William Miller gare shi shi ne “lokatai bakwai” na Leviticus ashirin da shida. Adventism na Laodicea ya fara aikin rushe gaskiyoyin tushe waɗanda Ubangiji ya kafa ta wurin hidimar Miller, ta wurin ƙin amincewa da na farkon abubuwan da Miller ya gano. Tabbas, duk wani misalin annabci na tushe mai tsarki misali ne na Almasihu, wanda shi ne “Dutsen”, saboda haka ƙin “lokatai bakwai” a shekara ta 1863 ba kawai yana nuna farkon tsarin ƙin gaskiyoyin tushe ba ne, amma yana wakiltar ƙin Almasihu ne. Kamar yadda yake a cikin shaidar Almasihu game da dutsen da aka ƙi, Bitrus ma ya bayyana cewa ɗaya daga cikin annabce-annabcen da suke da alaƙa da dutsen tushe shi ne cewa a ƙarshe zai zama “kan kusurwa”.

Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 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 2:6–8.

Saboda haka kuma an rubuta a cikin Nassi cewa, Ga shi, na aza a Sihiyona babban dutsen kusurwa, zaɓaɓɓe, mai daraja; kuma wanda ya gaskata gare shi ba zai kunyata ba. Saboda haka a gare ku masu bangaskiya yana da daraja; amma ga marasa biyayya, dutsen da magina suka ƙi, shi ne aka mai da shugaban kusurwa, Kuma dutsen tuntuɓe, da dutsen abin saɓo, ga waɗanda suke tuntuɓe a kan kalmar, suna masu rashin biyayya: abin da kuma aka ƙaddara su a kansa. Amma ku ku ne zaɓaɓɓiyar al’umma, firistoci na sarauta, al’umma mai tsarki, jama’a ta musamman; domin ku shelanta yabonsa wanda ya kira ku daga duhu zuwa cikin haskensa mai banmamaki: Ku waɗanda dā ba al’umma ba ne, amma yanzu ku ne mutanen Allah: waɗanda ba su sami jinƙai ba, amma yanzu sun sami jinƙai. 1 Bitrus 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Dutsen gindin da aka kafa a farkon Adventism, ya zama babban dutsen kusurwa. Ishaya ya yi daidai da Almasihu da Bitrus, kuma Ishaya yana amfani da dutsen gindin domin ya wakilci mutanen alkawari da ake wucewa a kansu domin sabon mutanen alkawari. A cikin shaidarsa yana wakiltar wata ƙungiya wadda ta yi alkawari da mutuwa, kuma wadda ta karɓi ƙarya. Ƙaryar da suka karɓa ita ce ƙaryar da Bulus ya bayyana a matsayin wadda take kawo ruɗani mai ƙarfi a kan waɗanda suke yin alkawari da mutuwa, domin ba su karɓi ƙaunar gaskiya ba.

Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

Saboda haka ku ji maganar Ubangiji, ku mazajen masu reni, waɗanda kuke mulkin wannan jama’a da take cikin Urushalima. Domin kun ce, Mun yi alkawari da mutuwa, kuma da lahira mun yi yarjejeniya; sa’ad da annoba mai mamalawa za ta ratsa, ba za ta zo kanmu ba: gama mun mai da ƙarya mafakarmu, kuma a ƙarƙashin yaudara muka ɓoye kanmu. Saboda haka Ubangiji Allah ya ce haka, Ga shi, ina kafa a Sihiyona domin tushe wani dutse, dutse gwadadde, dutse mai daraja na kusurwa, tabbataccen tushe: wanda ya ba da gaskiya ba zai yi gaggawa ba. Haka kuma zan sa shari’a ta zama ma’auni, adalci kuma ya zama ma’aunin tsaye; ƙanƙara za ta share mafakar ƙarya, ruwaye kuma za su mamaye wurin ɓoyewa. Kuma alkawarinku da mutuwa za a soke shi, yarjejeniyarku kuma da lahira ba za ta tsaya ba; sa’ad da annoba mai mamalawa za ta ratsa, sa’an nan za ta tattake ku. Ishaya 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

An ɓoye “lokuta bakwai” a ƙarƙashin ƙarya, kuma sa’ad da Allah ya ratsa mutanensa na alkawari na dā ya shiga cikin alkawari tare da dubu ɗari da arba’in da huɗu, dutsen da a dā aka ƙi a matsayin dutsen kusurwa zai hau ya zama “kai” na kusurwar. Ga waɗanda suka fahimci wannan gaskiya, yana da daraja, amma ga waɗanda ba su fahimta ba, dutsen da ya zama kai na kusurwar ba wai yana murƙushe su kaɗai ba ne, amma a ma’anar alama yana zama dutsen kabarinsu.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

A cikin littafin Daniyel, a sura ta takwas da aya ta goma sha tara, muna samun “ƙarshen fushi,” ta haka kuwa ana tabbatar da cewa dole ne kuma a sami “farkon ƙarshen” fushin. Tsawon lokacin daga 677 K.H., har zuwa 22 ga Oktoba, 1844, yana wakiltar tsawon lokacin da za a tattake Wuri Mai Tsarki (da rundunar). Amma paparoma zai yi nasara har sai an cika fushin, bisa ga Daniyel sura ta goma sha ɗaya, aya ta talatin da shida. Idan ƙarshen fushin na sura ta takwas yana wakiltar ƙarshen wani tsawon lokaci, to, ƙarshen fushin na sura ta goma sha ɗaya shi ma yana wakiltar ƙarshen wani tsawon lokaci. Wannan shi ne abin da Littafi Mai Tsarki yake koyarwa a fili, ko da yake waɗanda suka yi alkawari da mutuwa sun rufe wannan gaskiya da ƙarya.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Ƙarshen duka fushin yana wakiltar ƙarshen lokaci iri ɗaya, domin dukkansu sun kasance cikar la’ana guda ɗaya ta shekaru dubu biyu da ɗari biyar da ashirin na warwatsewa, bauta da bautar ƙarfi. Masarautar arewa ce ta fara shan warwatsewa, bauta da bautar ƙarfi na “lokuta bakwai,” sa’ad da a shekara ta 723 K.H.K., sarkin Assuriya ya tafi da su bauta. Masarautar kudu ta sha irin wannan ƙaddara a shekara ta 677 K.H.K. Irmiya ya tabbatar da wannan gaskiya.

Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

Isra’ila tunkiya ce da aka warwatsa; zakuna sun kore ta: da fari sarkin Assuriya ya cinye ta; kuma a ƙarshe wannan Nebukadnezzar sarkin Babila ya farfashe ƙasusuwanta. Irmiya 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Irmiya yana fayyace wani hukunci mai ci gaba ne. Assuriyawa sun kawar da mulkin arewa a shekara ta 723 K.H., sa’an nan kuma suka kai Manassa zuwa Babila, babban birninsu, a shekara ta 677 K.H. Sai kuma Nebukadnezzar ya ɗauki Yehoyakim, ta haka yana nuna farkon shekaru saba’in na bauta a shekara ta 606 K.H. Daga baya kuma Nebukadnezzar ya ɗauki Zedekiya ya kuma hallaka Urushalima a shekara ta 586 K.H.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

An yi wa masarautar kudu gargaɗi cewa za su sha irin ƙaddarar da ta sami masarautar arewa idan suka ci gaba cikin tawayensu. Hukuncin da ya sami masarautar arewa za a zartar a kan masarautar kudu, kuma alamar wannan hukunci ita ce igiya wadda za a shimfiɗa a bisa Yahuza. A cikin shaidar Ishaya, an kira ta kawai “igiya,” amma a cikin nassi na gaba, “igiyar” ita ce “igiyar Samariya.”

Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

Saboda haka Ubangiji Allah na Isra’ila ya ce, Ga shi, zan kawo irin wannan masifa a kan Urushalima da Yahuza, har duk wanda ya ji labarinta, kunnuwansa biyu za su yi kara. Kuma zan shimfiɗa a kan Urushalima igiyar ma’aunin Samariya, da ma’aunin gubar gidan Ahab; kuma zan shafe Urushalima kamar yadda mutum yake shafan kwano, yana shafewa, yana kuma juya shi ƙasa-zuwa-sama. Kuma zan yashe ragowar gādona, in kuma ba da su ga hannun maƙiyansu; za su zama ganima da kwace ga dukan maƙiyansu; domin sun aikata abin da yake mugu a gabana, sun kuma fusata ni, tun daga ranar da kakanninsu suka fito daga Masar har zuwa wannan rana. 2 Sarakuna 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Akwai maganganu biyu na annabci a cikin ayoyin da aka ambata yanzu da ya wajaba a yi la’akari da su. Ta farko ita ce ƙaran kunne, ɗaya kuma ita ce mazubin ma’auni. A cikin waɗannan ayoyi an kuma bayyana igiyar Samariya a matsayin mazubin ma’aunin gidan Ahab. Igiya da mazubin ma’auni kayan aikin shari’a ne, waɗanda ake amfani da su a cikin aikin gini. A cikin ayoyin, suna nuna cewa irin wannan hukuncin da aka aiwatar a kan mulkin arewa, wanda aka wakilta da Samariya da gidan Ahab, za a kawo shi a kan Yahuza da Urushalima. Sa’ad da aka gabatar da gargadin, mulkin arewa na Isra’ila ya riga ya fuskanci mamaya, an ci shi da yaƙi, an hallaka shi, kuma an tafi da shi bauta. Saƙon hukuncin Allah yana sa kunnuwan waɗanda suka ji gargadin su yi ƙara. Duka mazubin ma’auni da ƙaran kunne ana samunsu sau uku-uku a cikin Nassosi. A kowane hali, suna wakiltar fushin Allah a kan mutanensa kansu.

And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

Sai Ubangiji ya zo, ya tsaya, ya yi kira kamar a sauran lokuta, “Samuyel, Samuyel.” Sai Samuyel ya amsa ya ce, “Ka yi magana; gama bawanka yana ji.” Ubangiji kuwa ya ce wa Samuyel, “Ga shi, zan yi wani abu a Isra’ila, wanda duk wanda ya ji shi, kunnuwansa biyu za su yi ƙara. A wannan rana zan cika a kan Eli dukan abin da na faɗa game da gidansa: sa’ad da na fara, zan kuma kawo ƙarshensa.” 1 Samuyel 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Rushewar gidan Eli shi ne annabcin da zai sa kunnuwan duk wanda ya ji shi su kaɗa. Kaɗawar kunnuwa, a zamanin Sama’ila, tana alamta wucewar gidan Eli. Cikar annabcin da aka ba Sama’ila ita ce rushewar gidan Eli da kafuwar Sama’ila a matsayin annabi. Sama’ila yana wakiltar wani mutane waɗanda, kamar yadda Bitrus ya ce, a dā ba mutanen Allah ba ne, amma yanzu su ne; gama lokacin da aka kafa Sama’ila a matsayin annabi, an hallaka gidan Eli. Irmiya kuma yana shelanta hukunci a kan shugabancin Urushalima wanda yake sa kunnuwa su kaɗa.

And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

Ka ce, Ku ji maganar Ubangiji, ya ku sarakunan Yahuza, da mazaunan Urushalima; ga abin da Ubangiji Mai Runduna, Allah na Isra’ila, ya ce; Duba, zan jawo mugunta a kan wannan wuri, wadda duk wanda ya ji ta, kunnuwansa za su yi ƙaiƙayi. Irmiya 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Dukkan nassoshi uku game da kunnuwa masu ƙaiƙayi suna da alaƙa da mutanen alkawari waɗanda suka yi alkawari da mutuwa, kuma daga baya aka mamaye su, aka ci su da yaƙi, aka hallaka su, aka warwatsa su, aka kuma kai su bautar talala. Kunnuwa masu ƙaiƙayi alama ce ta hukuncin fushin Allah, kuma alamar wannan hukunci ita ma an wakilta ta sau uku a cikin Nassosi, da kalmar “plummet.” Mun riga mun karanta ta a cikin Sarakuna ta Biyu da Ishaya, amma akwai wata nassin “plummet” guda ɗaya a cikin Nassosi, kuma a cikin wannan nassin an fassara kalmar plummet daga wata kalmar Ibraniyanci dabam da ta nassoshin biyun da suka gabata.

And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

Sai mala’ikan da yake magana da ni ya sāke zuwa, ya tashe ni kamar mutum wanda aka tashe shi daga barci. Ya ce mini, “Me kake gani?” Sai na ce, “Na duba, ga kuma fitila ta zinariya duka, da kwano a samanta, da fitilu bakwai a kanta, da bututu bakwai zuwa ga fitilu bakwai da suke a samanta. Akwai kuma itatuwan zaitun biyu kusa da ita, ɗaya a gefen dama na kwanon, ɗaya kuma a gefen hagunsa.” Sai na amsa na yi magana da mala’ikan da yake magana da ni, na ce, “Mene ne waɗannan, ranka ya daɗe?” Sa’an nan mala’ikan da yake magana da ni ya amsa ya ce mini, “Ba ka san mene ne waɗannan ba?” Sai na ce, “A’a, ranka ya daɗe.” Sai ya amsa ya yi magana da ni, ya ce, “Wannan ce maganar Ubangiji ga Zarubabel, yana cewa, ‘Ba ta wurin ƙarfi ba, ba ta wurin iko ba, sai dai ta wurin Ruhuna,’ in ji Ubangijin runduna. ‘Wane ne kai, ya babban dutse? A gaban Zarubabel za ka zama fili; zai kuma fito da dutsen kusurwa tare da sowa, suna cewa, Alheri, alheri gare shi.’” Bugu da ƙari, maganar Ubangiji ta zo mini, tana cewa, “Hannuwan Zarubabel ne suka kafa harsashin wannan gida; hannuwansa kuma za su kammala shi; sa’an nan za ku sani cewa Ubangijin runduna ne ya aiko ni gare ku. Gama wa ya raina ranar ƙananan abubuwa? Gama za su yi murna, su ga ma’aunin gini a hannun Zarubabel tare da waɗancan bakwai; su ne idanun Ubangiji, waɗanda suke kai komo cikin dukan duniya.” Sai na amsa, na ce masa, “Mene ne waɗannan itatuwan zaitun biyu a gefen dama na fitilar da kuma a gefen hagunta?” Sai na sāke amsawa, na ce masa, “Mene ne waɗannan rassan zaitun biyu waɗanda ta cikin bututun zinariya biyu suke zubar da man zinariya daga cikinsu?” Sai ya amsa mini ya ce, “Ba ka san mene ne waɗannan ba?” Sai na ce, “A’a, ranka ya daɗe.” Sai ya ce, “Waɗannan su ne shafaffu biyu, waɗanda suke tsaye kusa da Ubangijin dukan duniya.” Zakariya 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Kalmar da aka fassara da “maunin igiya” a cikin Sarakuna ta Biyu da Ishaya ashirin da takwas ita ce “mishqâl,” kuma ma’anarta nauyi ce. A cikin duka ayoyin, za a ƙara nauyi (maunin igiya) ga igiyar. Nauyin shi ne abin da ake amfani da shi a ma’auni, kuma yana wakiltar shari’a. Igiya mai nauyi ita ce igiyar shari’a. Igiya ta Samariya ita ce zamanin “sau bakwai,” ko kuma shekaru dubu biyu da ɗari biyar da ashirin. Irin wannan lokaci ne za a ɗora a kan masarautar kudu, kamar yadda aka ɗora a kan masarautar arewa. Ƙarshen kowace igiya an bayyana shi a cikin littafin Daniyel a matsayin ko dai ƙarshen fushin ƙarshe ko kuma ƙarshen fushin farko. An wakilci wannan lokaci a cikin Daniyel a matsayin lokacin da Urushalima da runduna za a tattake su da ƙafafun manyan ikon rushewa guda biyu, wato arna da kuma papanci. Duka lokutan za su fara ne sa’ad da aka mamaye manyan biranensu, aka ci su da yaƙi, aka hallaka su, aka kuma kai mutanensu bauta.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Amma a cikin Zakariya, kalmar “plummet” an ƙirƙire ta ne ta haɗuwar kalmomin Ibrananci guda biyu. Kalma ta farko ita ce “‘eben”, kuma ma’anarta ita ce “gina”, haka kuma tana nufin “dutse”. Tana nufin “dutsen gini”. Sai a haɗa wannan kalma da kalmar Ibrananci “bedı̂yl”, wadda take nufin “rarrabewa ko warewa”. “Plummet” a cikin Zakariya, shi ne dutsen da ake ginawa a kansa wanda kuma yake haifar da rabuwa da rarrabewa. Wannan rarrabuwar tana tsakanin rukuni biyu na masu sujada; rukuni ɗaya da yake murna sa’ad da suka ga dutsen, su mai da shi kan kusurwarsu, su kuma gina a kansa, da kuma ɗayan da ba ya ganinsa, ya ƙi shi, ya yi tuntuɓe a kansa, kuma a ƙarshe a murƙushe shi da shi, wanda sa’an nan ya zama dutsen kabarinsa ko dutsen binne shi. Wani rukuni yana yin alkawari da rai, ɗayan kuma alkawari da mutuwa.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

A tarihin Zakariya, Isra’ila ta dā ta fito ne daga Babila domin ta sāke gini da maido da Urushalima. An naɗa Zarubabel gwamna, kuma shi ne zai kula da aikin. Ya aza dutsen harsashi a farkon aikin, kuma ya sa dutsen ƙarshe, ko dutsen kambin gini, a ƙarshen aikin. Zarubabel na nufin “zuriyar Babila”. Dukan annabce-annabcen suna bayyana kwanakin ƙarshe, kuma sunan Zarubabel alama ce ta tarihin saƙon mala’ika na fari lokacin da aka aza dutsen harsashi, haka kuma sunansa alama ce ta saƙon mala’ika na uku, lokacin da ake sa dutsen ƙarshe, ko dutsen kambin gini. Bayyanar zubowar Ruhu Mai Tsarki ko dai a motsi na fari ko a motsi na biyu ana wakilta ta wurin sunan Zarubabel (zuriyar Babila), domin yana wakiltar saƙon da ke kira ga tsara ta ƙarshe ta “zuriyar Babila”, ta fito. Yana wakiltar saƙon Kukan Tsakar Dare wanda ya faru a motsi na fari, kuma wanda yake dab da faruwa a motsi na ƙarshe na Kuka Mai Ƙarfi.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Itatuwan zaitun biyu, rassan zaitun biyu, da shafaffu biyu waɗanda suke wakiltar tasoshin da bututun zinariya biyu suke zuba mai a cikinsu:

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Shafaffu waɗanda suke tsaye a gaban Ubangijin dukan duniya, suna da matsayin da aka taɓa ba Shaiɗan a matsayin kerub mai rufewa. Ta wurin tsarkakan halittu waɗanda suke kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa a kai a kai da mazaunan duniya. Mai na zinariya yana wakiltar alherin da Allah yake ci gaba da ciyar da fitilun masu bi da shi, domin kada su yi ƙyaftawa su mutu. Da ba domin ana zubo wannan tsarkakken mai daga sama cikin saƙonnin Ruhun Allah ba, da hukumomin mugunta sun mallaki mutane gaba ɗaya.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Ana zubar da mutuncin Allah sa’ad da ba mu karɓi saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin karɓar man zinariya wanda yake so ya zuba cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu. Sa’ad da kiran zai zo, ‘Ga shi, ango yana zuwa; ku fita ku tarye shi,’ waɗanda ba su karɓi man mai tsarki ba, waɗanda ba su riƙe alherin Almasihu a cikin zukatansu ba, za su gane, kamar budurwai marasa hikima, cewa ba su shirya su sadu da Ubangijinsu ba. Ba su da ikon, a cikinsu kansu, su sami man, kuma rayuwarsu ta lalace. Amma idan aka roƙi Ruhu Mai Tsarki na Allah, idan muka roƙa, kamar yadda Musa ya yi, ‘Ka nuna mini ɗaukakarka,’ ƙaunar Allah za a zubar da ita a cikin zukatanmu. Ta wurin bututun zinariya, za a isar mana da man zinariya. ‘Ba da ƙarfi ba, ba kuma da iko ba, sai dai ta wurin Ruhuna, in ji Ubangijin Runduna.’ Ta wurin karɓar haskoki masu haske na Ranar Adalci, ’ya’yan Allah suna haskakawa kamar fitilu a cikin duniya.” Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Zakariya ya sha tambaya sau da yawa ko su wanene itatuwan zaitun biyun nan, ta haka yana jawo hankali ga alamomi dabam-dabam na shaidu biyun. Sister White ta bayyana itatuwan zaitun biyun a matsayin shaidu biyun da ke cikin Ru’ya ta Yohanna sura goma sha ɗaya.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

“Game da shaidu biyu, annabin ya ƙara bayyana cewa: ‘Waɗannan su ne itatuwan zaitun biyu, da fitilu biyu masu tsayawa a gaban Allah na duniya.’ ‘Maganarka,’ in ji mai zabura, ‘fitila ce ga ƙafafuna, haske kuma ga tafarkina.’ Wahayin Yahaya 11:4; Zabura 119:105. Shaidu biyun suna wakiltar Nassosi na Tsohon Alkawari da na Sabon Alkawari.” The Great Controversy, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zakariya ya so ya fahimci ko su wanene waɗannan shaidu biyu. A cikin Juyin Juya Halin Faransa, su ne Tsohon Alkawari da Sabon Alkawari. An wakilta su a matsayin Musa da Iliya waɗanda dabbar da ta fito daga ramin marar iyaka ta kashe a kan titi. Suna wakiltar hidimar Future for America wadda aka kashe a ranar 18 ga Yuli, 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

A farkon surar, bayan an tada Zakariya, sa’ad da aka tattara matattun ƙasusuwan busassu, amma har yanzu ba su rayu ba, Jibrilu ya yi tambaya, “Me kake gani?” Zakariya ya bayyana abin da ya gani, sa’an nan ya tambaya, “Mene ne waɗannan, ya ubangijina?” Jibrilu ya jaddada batun tambayar, ta wurin amsa tambayar Zakariya da wata tambaya. Ya tambayi Zakariya, “Ba ka san abin da waɗannan suke ba?” Sa’an nan Jibrilu ya amsa, “Wannan ita ce maganar Ubangiji zuwa ga Zerubabel, yana cewa, Ba da ƙarfi ba, ba kuwa da iko ba, sai dai da ruhuna, in ji Ubangiji Mai Runduna.”

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Maganar Ubangiji da aka bayar ga Zerubbabel ita ce, “Ba da ƙarfi ba, ko da iko ba, sai dai ta Ruhuna. Wane ne kai, ya babban dutse? a gaban Zerubbabel za ka zama fili: kuma zai fitar da dutsen kan-gini da sowa, suna cewa, Alheri, alheri gare shi.”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Zarubabel, gwamna, yana wakiltar manzon da yake shirya hanya a farkon tarihi da kuma a ƙarshen tarihi, a gabansa ne dutsen yake zama kamar fili mai shimfiɗa. Ishaya ya bayyana aikin wannan manzo ɗin guda, ya ce zai “miƙe hanya a hamada saboda Allahnmu,” kuma zai sa “kowane kwari” ya “ɗaukaka.” Haka kuma zai sa “kowane dutse da tudu” su “ƙasƙanta,” gama “babban dutsen” da yake gaban gwamna Zarubabel “zai zama fili mai shimfiɗa.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Saƙon William Miller game da “sau bakwai” Allah ne ya ba shi. Zerubbabel yana wakiltar William Miller wanda ya aza dutse na tushen “sau bakwai,” haka nan kuma yana wakiltar hannuwan da “za su fito da dutsen kan gini” tare da “ihu, suna kira, Alheri, Alheri gare shi.” Ninkin kalmar “alheri” sau biyu yana wakiltar saƙon Kiran Tsakar Dare. “Ihun” yana wakiltar wannan saƙo ɗaya kamar yadda babban kukan mala’ika na uku yake wakilta, kuma “kiran” yana wakiltar Kiran Tsakar Dare. Dukan wannan nassi game da saƙon Kiran Tsakar Dare ne. Yana magana ne game da ’yan matan nan budurwai da suke barci cikin mutuwa a kan titunan Ru’ya ta Yohanna sura ta goma sha ɗaya, wanda ya ratsa cikin kwarin ƙasusuwan matattu busassu. Yana magana ne game da tashin ƙasusuwan matattu busassu, kuma yana magana ne game da rawar annabci ta “ma’aunin rataya” da budurwai masu hikima suke gani wanda yake sa su farin ciki.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Sa’an nan Zakariya ya ce, “ban da wannan kuma.” “Ban da wannan kuma” na nufin a ɗora nassi mai biye a bisa na baya. Wannan yana nuni ne ga ƙa’idar annabci ta layi bisa layi. Tattaunawar da ta gabata ta bayyana farkawar mutanen Allah da tsakar dare, waɗanda Zakariya yake wakilta. Tattaunawar da ta gabata ta sake jaddada marmarin mutanen Allah a kwanakin ƙarshe na su fahimci ko su wanene shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya. Tattaunawar da ta gabata ta bayyana cewa Zarubabel yana wakiltar aikin da ke cikin motsi na farko, haka kuma aikin da ke cikin motsi na ƙarshe. Ta bayyana cewa “hannuwan” Zarubabel (masu wakiltar ikon ɗan’adam), su ne za su aza dutsen harsashi da kuma dutsen kan gini, amma aikin hannuwansa an kuma shi ne kawai ake cika shi ta wurin ikon allahntaka na Mai Ta’aziyya.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Tattaunawar da ta biyo baya, wadda za a ɗora a kan tattaunawar da ta gabata, tana bayyana cewa sa’ad da “hannuwan Zarubabel” suke kammala aikin, to mutanen Allah a kwanaki na ƙarshe za su “sani cewa Ubangiji” ne ya “aika” Jibra’ilu, mai ɗaukar haske, “zuwa” ga mutanen Allah. Za su gane tsarin sadarwar sama wanda shi ne gaskiya ta fari da aka wakilta dangane da Wahayin Yesu Almasihu. Ƙin saƙo da aikin Zarubabel, ƙin saƙon ne da ke fitowa daga Jibra’ilu, wanda ya karɓa daga Almasihu, wanda Shi kuma ya karɓa daga Uba.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Sa’an nan aka bayyana rukuni biyu na masu sujada. Rukuni ɗaya “ya rena ranar ƙananan abubuwa?” Ɗaya rukunin kuwa “za su yi murna” sa’ad da “za su ga ma’aunin ƙarfe a hannun Zerubbabel tare da waɗannan bakwai” waɗanda “su ne idanun Ubangiji, waɗanda suke kai da komowa cikin dukan duniya.” Waɗanda suke rena ranar ƙananan abubuwa, suna rena aikin tarihin William Miller kamar yadda “ma’aunin ƙarfe” yake wakilta. An bambanta su da waɗanda suke murna sa’ad da suka ga “ma’aunin ƙarfe” a hannun Zerubbabel. “Ma’aunin ƙarfe” na Zakariya shi ne dutsen gini da ke haifar da rarrabewa. Rukuni ɗaya yana rena “ma’aunin ƙarfe,” gama sun ƙi su ga cewa “ma’aunin ƙarfe” da yake a hannun Zerubbabel yana tare da “waɗannan bakwai.” Kalmar “bakwai” wadda take tare da “ma’aunin ƙarfe,” ita ce wannan kalmar Ibrananci ɗaya da aka fassara da “sau bakwai” a cikin Lawiyawa ashirin da shida.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Sa’an nan Zakariya ya maimaita gaskiyar cewa, sa’ad da ya farka, bai san ko su waye shaidun nan biyu ba. Saboda haka ya sake tambaya a karo na biyu, “Waɗanne ne waɗannan itatuwan zaitun biyu?” Ya kuma sāke maimaita tambayar, yana cewa, “Mene ne waɗannan rassan zaitun biyu waɗanda ta cikin bututun zinariya biyu suke zubar da man zinariya daga kansu?” Kuma Jibrilu ya jaddada tambayar ta wurin sake amsa tambayar Zakariya da wata tambaya, “Ba ka san mene ne waɗannan ba?” Sai Zakariya ya amsa, “A’a.” Sa’an nan Jibrilu ya ce, “Waɗannan su ne shafaffu biyun, masu tsayawa a gaban Ubangijin dukan duniya.”

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Surar ta fara da Jibra’ilu yana tashe Zakariya daga barcinsa. Saboda haka, Zakariya yana wakiltar budurwai waɗanda ake tashe su a tsakar dare, kuma sa’ad da aka tashe waɗannan budurwai, an nuna su a matsayin masu nauyi mai ƙarfi na son su fahimci abin da shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya suke wakilta. Dukan littattafan Littafi Mai Tsarki suna haɗuwa kuma suna ƙarewa a littafin Ru’ya ta Yohanna. Dukan annabawa suna dacewa da juna, gama Allah ba mawallafin ruɗani ba ne. Dukan annabawa suna magana ne ƙwarai game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Jibrilu yana amfani da ƙa’idar Alfa da Omega ta hanyar bayyana cewa Zerubbabel ne zai fara kuma zai kammala aikin gina haikalin. An wakilta aikinsa da shimfiɗa dutsen tushe a farkon aiki da kuma dutsen kan-gini a ƙarshe. Zerubbabel yana wakiltar motsin Milleriyawa da kuma motsin Future for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Abin da Jibra’ilu ya gabatar wa Zakariya shi ne cewa aikin Kukan Tsakar Dare, ko a cikin motsin mala’ika na fari ko kuma a cikin motsin mala’ika na uku, ana cika shi ne da ikon Ruhu Mai Tsarki.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Yayin da suke kwance matattu a kan titi, duniya ta yi murna a kan gawawwakinsu, amma sa’ad da suka tashi, sai duniya ta ji tsoro, su kuwa suka yi murna. Sun yi murna domin suna ganin ma’aunin “sau bakwai” ɗin nan a hannun Zerubbabel. Ma’aunin kuwa shi ne dutsen da ake ginawa a kansa, wanda yake raba masu hikima da marasa hikima.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zakariya bai ce “bakwai” ba, ya ce, “waɗancan bakwai.” Suna ganin shekaru dubu biyu da ɗari biyar da ashirin na warwatsewa. Kalmar da aka fassara da “bakwai” ita ce wannan kalma ɗaya da aka fassara da “sau bakwai” a cikin Lawiyawa ashirin da shida, kuma tana wakiltar “la’ana” ta bautar da aka kawo a kan duka masarautun arewa da na kudu na Isra’ila. Littafin Daniyel ya bayyana “waɗancan bakwai” a matsayin fushi na farko da na ƙarshe.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Dutsen ginshiƙi da William Miller ya aza shi ne “lokuta bakwai,” kuma dutsen kan-gini da motsin mala’ika na uku ya aza shi ne “lokuta bakwai.” Waɗanda suke murna sa’ad da suka ga “waɗannan bakwai” a cikin farkawar Kiran Tsakar Dare na kwanaki na ƙarshe, za su shaida rarrabewa da warewa tsakanin masu daraja da marasa amfani. Masu darajar za su yi murna yayinda suke shiga cikin cikakkiyar haɗin kai, kuma marasa amfani za su gane a makare cewa ba su da man da yake saukowa ta cikin bututun zinariya biyu. Gaskiyar da take jawo murna ga rukuni ɗaya za ta zama dutsen tuntuɓe ga ɗayan rukunin, ko da yake tana nan a bayyane domin kowa ya gani, idan dai yana da niyyar gani.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Kamar yadda “bakwai sau” ya zama gwaji a farkon lokaci a shekara ta 1856, sa’ad da Adventism na Filadelfiya ya sauya zuwa Adventism na Laodikiya, haka kuma “bakwai sau” ya sake zama gwaji a ƙarshen lokaci, daidai a wurin da Adventism na Laodikiya yake sauyawa zuwa Adventism na Filadelfiya. An gaza gwajin da ya kasance a farkon lokaci a shekara ta 1863, ta wurin ƙin koyarwar Littafi Mai Tsarki ta “bakwai sau.” Waɗanda suka gaza gwajin a ƙarshen lokaci a shekara ta 2023, za su yi haka ne saboda ƙin yarda da ƙwarewar da maganin da “bakwai sau” na Littafin Firistoci ashirin da shida ya nuna yake nema.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Yana da muhimmanci a tabbatar da cewa littafin Daniyel ya cika ya kuma goyi bayan “lokuta bakwai,” kafin mu fara la’akari da saƙon annabci na surori shida na farko na littafin Daniyel, domin surori na huɗu da na biyar game da “lokuta bakwai” ne, kuma suna nuna farkon da ƙarshen ƙahonan biyu na dabbar ƙasa da ke cikin Ru’ya ta Yohanna sura ta goma sha uku.

We will begin our consideration of those first six chapters in the next article.

Za mu fara nazarin waɗannan surori shida na farko a cikin talifi na gaba.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

“An ba Daniyel hasken da ya karɓa daga Allah musamman domin waɗannan kwanakin ƙarshe. Wahayoyin da ya gani a bakin kogunan Ulai da Hiddekel, manyan kogunan Shinar, yanzu suna kan hanyar cika, kuma dukan abubuwan da aka annabta za su cika nan ba da daɗewa ba.

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

“Ku yi la’akari da yanayin al’ummar Yahudawa sa’ad da aka ba da annabce-annabcen Daniyel.

“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

“Bari mu ba da ƙarin lokaci ga nazarin Littafi Mai Tsarki. Ba mu fahimci Kalmar yadda ya kamata ba. Littafin Ru’ya ta Yohanna ya buɗe da umarni gare mu mu fahimci koyarwar da yake ƙunshe da ita. ‘Mai-albarka ne wanda yake karantawa, da waɗanda suke jin kalmomin wannan annabcin,’ in ji Allah, ‘kuma suna kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa.’ Sa’ad da mu a matsayin jama’a muka fahimci abin da wannan littafi yake nufi a gare mu, za a ga babban farfaɗowa a tsakaninmu. Ba mu fahimci darussan da yake koyarwa sarai ba, duk da umarnin da aka ba mu na mu bincike shi, mu kuma yi nazarinsa.”

“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

“A dā malamai sun bayyana cewa Daniyel da Ru’ya ta Yohanna littattafai ne masu hatimi, kuma mutane sun juya daga gare su. Labulen da asirinsa na zahiri ya hana mutane da yawa ɗagarsa, hannun Allah da kansa ya janye shi daga waɗannan ɓangarori na Kalmarsa. Sunan kansa, ‘Ru’ya ta Yohanna,’ yana musanta maganar cewa hatimtataccen littafi ne. ‘Ru’ya ta Yohanna’ na nufin cewa an bayyana wani abu mai muhimmanci. Gaskiyar da ke cikin wannan littafi an yi ta ne ga waɗanda suke rayuwa a waɗannan kwanaki na ƙarshe. Muna tsaye tare da an ɗauke labulen a wuri mai tsarki na abubuwa masu tsarki. Bai kamata mu tsaya a waje ba. Ya kamata mu shiga, ba da tunani marar kulawa da rashin tsoron Allah ba, ba kuma da gaggawar taku ba, sai dai da bangirma da tsoron Allah. Muna gabatowa lokacin da annabce-annabcen littafin Ru’ya ta Yohanna za su cika.” Testimonies to Ministers, 113.