The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Tarihin “ayyukan Allah masu banmamaki” kuma ana wakilta shi ta tambayar annabci ta “har yaushe.” Tarihin da waɗannan biyu, da kuma wasu alamu masu yawa, suke wakilta, yana wakiltar lokacin hatimcewa na dubu ɗari da arba’in da huɗu. A cikin wannan lokaci akwai muhawara game da saƙon ruwan sama na ƙarshe na gaskiya da kuma sauran saƙonnin ƙarya masu yawa. Akwai saƙon ruwan sama na ƙarshe guda ɗaya kaɗai na hakika. Tsarin labarin tarihin mai tsarki inda Allah yake aikata ayyukansa masu banmamaki an ajiye shi ne a cikin mahallin littafin Yowel inda ake katse “sabon ruwan inabi” daga wani aji, alhali kuma ana zuba shi bisa wani ajin.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Akwai wasu ’yan bambance-bambance a cikin littafin Joel da ya kamata a lura da su. Asalin kalmar “misali” na nufin “a ajiye kusa da,” kuma a zahiri yana ƙunshe da bambanci tsakanin rukuni biyu. Mun taɓo wasu daga cikin waɗannan “bambance-bambancen” a cikin littafin Joel a baya, inda muka nuna cewa kambin girman kai da mashayan giya masu mulkin Urushalima suke sawa yana fuskantar bambanci da waɗanda suke sa kambin ɗaukaka. Har yanzu ba mu bayyana yadda alamar farin ciki take zama kishiyar jin kunya ba, amma kuma takwararta ce; haka ne kuwa, kuma muna nufin mu nuna hakan. Batun alfa da omega shi ma yana cikin littafin Joel, kuma wannan ƙa’ida ta na farkon da ke misalta na ƙarshe ita ma wa’azozi biyu na Bitrus a cikin littafin Ayyukan Manzanni sun tabbatar da ita.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Ayyukan Manzanni sura ta biyu tana faruwa ne a ranar Fentikos da ƙarfe tara na safe (awa ta uku), kuma sura ta uku kuwa a awa ta tara (ƙarfe uku na yamma), lokacin hadayar maraice. A cikin Ayyukan Manzanni sura ta biyu, saƙon da Bitrus ya yi shelarsa yana cikin ɗaki na sama a wani gida mai zaman kansa, amma wa’azinsa a sura ta uku an yi shi ne a cikin haikali. Abin da ya ɗaure su tare shi ne kiran tuba a cikin tarurrukan biyu. Saƙo ɗaya ne, wurare biyu na ƙasa, suna wakiltar alamar ninkawa a cikin saƙon Fentikos wanda aka raba tsakanin farfajiya da haikali. A cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, an gaya wa Yohanna ya auna haikali, amma ya bar farfajiyar, domin an ba da ita ga Al’ummai.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Aka ba ni sanda mai kama da bulala; mala’ikan kuwa ya tsaya, yana cewa, Ka tashi, ka auna Haikalin Allah, da bagaden, da masu sujada a ciki. Amma harabar da take a waje da Haikalin ka bari, kada ka auna ta; gama an ba ta ga al’ummai: kuma za su taka birni mai tsarki a ƙarƙashin ƙafafunsu har wata arba’in da biyu. Ru’ya ta Yohanna 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Saboda haka, maimaituwar wa’azin biyu da kuma raba wuraren wa’azin biyun, suna bayyana masu sauraro biyu na ruwan sama na ƙarshe a cikin littafin Joel. Masu sauraro ɗaya su ne Al’ummai a wajen haikali, ɗayan kuma Yahudawa ne a cikin haikali. A cikin hukuncin masu rai, an fara yi wa gidan Allah hukunci, kuma daga 9/11 har zuwa dokar Lahadi ana yi wa haikali hukunci, daga dokar Lahadi kuma har zuwa rufe wa’adin jinƙan ɗan Adam ana yi wa Al’ummai hukunci. Wannan hukuncin yana faruwa ne a lokacin ruwan sama na ƙarshe wanda Bitrus ya bayyana cewa an gabatar da shi a cikin littafin Joel. Abin da farfajiya (Al’ummai) da haikali (Ikilisiyar Allah) suka wakilta a cikin rabe-raben da ke cikin Ayyukan Manzanni surori biyu da uku, shi ne kuma bambancin da ke cikin Joel tsakanin ruwan sama na fari da ruwan sama na ƙarshe. Ruwan sama na fari ya zo a 9/11, kuma ana zuba shi ne yayinda ake yi wa haikalin Allah hukunci. Idan an gama wannan tsari, sai a zuba ruwan sama na ƙarshe a kan Al’ummai da ke cikin farfajiya.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

Saboda haka ku yi murna, ya ku ’ya’yan Sihiyona, ku yi farin ciki cikin Ubangiji Allahnku; gama ya ba ku ruwan sama na farko gwargwado, kuma zai sa ruwan sama ya sauko muku, ruwan sama na farko da ruwan sama na ƙarshe a watan fari. Yowel 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Ba manufata ba ce a yanzu in fayyace bambancin annabci tsakanin farin ciki da jin kunya, amma ayar tana sanar da mutanen Allah su “yi murna” saboda saƙon ruwan sama na ƙarshe. Saƙon ruwan sama na ƙarshe yana haifar da farin cikin annabci a cikin mutanen Allah. Da haka kuwa, batun ruwan sama na fari ko na farko, wanda ruwan sama na ƙarshe ya biyo baya, kwatanci ne na dutsen tuntuɓe wanda aka ware gefe kuma aka yi mamakinsa. Alamar dutsen kusurwa wanda daga ƙarshe ya zama dutsen kan gini ita ce abin ban al’ajabi a idanun Allah da kuma na mutanensa.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Dutsen nan mai ban al’ajabi yana wakiltar Alfa da Omega na annabci. Ana gane ƙa’idar Alfa da Omega a fannin aiwatar da annabci ta wurin Alfa da Omega akai-akai cikin Kalmarsa, kuma Shi ne Kalmar. Saboda haka, abin da aka bayyana game da wannan ƙa’ida an bayyana shi gare mu da ’ya’yanmu har abada. Shekarar 1863 ita ce dutsen koli na annabcin Littafi Mai Tsarki, kuma ita ce dutsen koli na zamanin mala’ika na uku daga 1844 har zuwa 1863. 1844 ita ce dutsen harsashi, 1863 kuma dutsen koli na wancan zamanin annabci. Daga 1844 zuwa 1863 tabbataccen zamani ne na annabci, kamar yadda 538 zuwa 1798 yake tabbatacce. Gaskiyar cewa ’yan Adam ba su san wani abu da Allah ya kafa ba, ba ta sa wannan abu ya zama marar tabbaci ba!

We ended the previous article with the following passage.

Mun ƙare talifin da ya gabata da sakin magana mai zuwa.

“I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

“An nuna mini cewa dangantakarsa da mutanen Allah ta yi kama, ta wasu fannoni, da ta Musa ga Isra’ila. Akwai masu gunaguni a kan Musa, sa’ad da ake cikin mawuyacin hali, haka kuma an yi masu gunaguni a kansa.” Testimonies, juzu’i na 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

A cikin 1863, James White ya wakilci “ta wasu fannoni” “Musa ga Isra’ila.”

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

An kwatanta lokacin daga 1844 zuwa 1863 da lokacin daga kuɓutar da aka samu a Bahar Maliya zuwa Kadesh na farko. Kadesh na farko shi ne alfa, Kadesh na biyu kuma shi ne omega—yana ba da lokuta biyu na shekaru arba’in da suke kaiwa zuwa Kadesh, kuma dukkansu sun ƙare cikin tawaye.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Ruhun Annabci ya daidaita ketarewar Bahar Maliya da babban abin takaici na shekara ta 1844. Littafi Mai Tsarki ya daidaita ketarewar Bahar Maliya da gicciye, kuma ’Yar’uwa White ta tabbatar da cewa abin takaicin almajirai a wurin gicciye yana wakiltar babban abin takaici na shekara ta 1844. Nufin Ubangiji ne su shiga Ƙasar Alkawari kai tsaye, kuma alamar ƙasa ta mashigar shiga Ƙasar Alkawari ita ce Yariko, wanda a wannan mako na biyu na Disamba, 2025, masana binciken kayan tarihi suka haƙo tsohuwar Yariko—sai dai abin da suka gano ya ba su matuƙar mamaki, domin ganuwar da ta rushe da suka gano a can duk sun fāɗi ne waje, ba ciki ba kamar yadda kullum suke yi a lokacin kewaye. A cikin tsohon kewaye ana dukan ganuwar a rushe su, a tura su su fāɗi zuwa ɓangaren ciki. Amma ba haka Yariko ta kasance ba.

So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

Sai mutanen suka yi ihu lokacin da firistoci suka busa ƙahonin: kuma ya zama, sa’ad da mutanen suka ji sautin ƙaho, sai mutanen suka yi ihu da babbar ihu, har katangar ta fāɗi warwas, domin mutanen suka haura cikin birnin, kowane mutum kai tsaye a gabansa, suka kuma ƙwace birnin. Joshua 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Masana binciken kayan tarihi kuma sun gano tukunyu da abinci a cikinsu, abin da ya tabbatar da cewa sa’ad da ganuwar suka rushe, ba wani dogon kewaye na yaƙi da ya ja lokaci ba ne. Haka kuma, wannan ya ba da amsa ga wata tambaya a tsakanin ƙungiyar masu binciken kayan tarihi game da dalilin da ya sa rubutun Littafi Mai Tsarki game da fāɗuwar Yariko ya bayyana cewa sun “haura” zuwa cikin Yariko ta kan wani tudu ko gangara, wanda yanzu suka san cewa ya samu ne sa’ad da ganuwar suka fāɗi zuwa waje.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Katanga ta farko da ta sanar da shigarwa cikin Ƙasar Alkawari ita ce Yeriko, birni mai tasiri da wadata. Yeriko ita ce 1863, kuma Yeriko batu ne na annabcin Littafi Mai Tsarki, ba kawai a matsayin misali na zamanin dokar Lahadi ba, har ma dangane da faduwarta da tashiwar ta. Yeriko kuma tana da takamaiman la’anar annabci da aka furta a kanta. Yoshuwa ya furta la’ana a kan mutumin da zai sāke gina Yeriko, kuma a yin haka ya bayyana cewa mutumin da zai sāke gina Yeriko zai rasa ɗansa ƙarami da ɗansa babba a cikin sāke gina wannan birni mai la’ana. Ɗaya daga cikin ’ya’yan za a rasa shi ne a lokacin aza harsashi, ɗayan kuma a lokacin kafa ƙofa. An cika wannan annabcin, kuma tarihin cikar sa yana rubuce cikin Littafi Mai Tsarki, yana mai da Yeriko tabbatacciyar alama ta Littafi Mai Tsarki.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

A cikin rugujewarta ta tarihi, da kuma cikin la’anarta ta annabci, wadda cikar wannan annabcin a tarihi ta biyo baya, muna samun shaidu uku suna magana game da Jeriko a shekara ta 1863. Dukkan waɗannan shaidu uku dole ne a aiwatar da su ga shekara ta 1863. Waɗannan shaidu uku suna tsayuwa tare kamar yadda Musa uku suke tsayuwa cikin annabci a ƙarshen kowane lokaci nasu na shekaru arba’in. Ɗaya daga cikin waɗannan lokutan na shekaru arba’in a fili yake daidaita da tarihin Millerite, yana tabbatar da cewa dukan wakilce-wakilcen Musa uku a ƙarshen kowane lokaci na shekaru arba’in suna daidaita da tarihin 1863—tarihin mala’ika na uku.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Biyu daga cikin waɗannan shaidu uku na shekaru arba’in na Musa sun ƙare a Kadesh; ƙarewar ta uku ta shekaru arba’in ita ce Kogin Urdun, ƙarewar ta biyu kuma ita ce Bahar Maliya. Ƙarewar shekaru arba’in na farko kuwa ita ce guduwar Musa daga Masar. Dukansu ukun suna bayyana wata fitowa ta gudu daga Masar cikin cikar annabcin shekaru ɗari huɗu da talatin na bauta a Masar da aka yi wa Ibrahim.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Shekarun arba’in uku na Musa, waɗanda ƙarshensu (mafi ƙololuwa) ke wakiltar irin ceto daga Masar, sun kasance cikar annabcin Ibrahim game da bauta a Masar da kuma kuɓuta daga kangin Masar. A matsayin mai kuɓutar da aka yi annabci a kai na alkawarin Ibrahim, Musa kansa ya fara ne da cetewa daga ruwa, kamar yadda sunansa yake nufi. Bayan haka Musa ya jagoranci mutanen Allah ta cikin ruwayen Bahar Maliya, sa’an nan kuma zuwa ga gabar kuɓuta, wadda Kogin Urdun yake wakilta. Alfa na rayuwar Musa shi ne cetewa daga ruwan Nilu, omega kuma shi ne ceto da ruwan Kogin Urdun yake wakilta. Alfa na rayuwar Musa ya bayyana ta wurin abin da sunansa da iyayensa suka nuna; kasancewar su iyaye masu tsoron Allah, sun san cewa an yanke wa jaririn hukuncin kisa, kamar yadda za a yi masa bayan shekaru arba’in sa’ad da ya kashe Bamasare. Da yake su iyaye ne masu tsoron Allah, waɗanda suka san ɗansu yana bukatar a cece shi daga hukuncin mutuwa, sai suka shirya masa jirgin ceto, wanda ya ratsa daga duniyar Ibraniyawa zuwa duniyar Masarawa, kamar yadda Musa ya bar, a ƙarshen shekaru arba’in, duniyar Masarawa domin duniyar Ibraniyawa.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Musa ya maimaita labarin Nuhu a cikin cetonsa daga ruwa. Farkon ambaton Musa a matsayin “mai ceto” na annabcin alkawarin Ibrahim na shekaru ɗari huɗu da talatin maimaitawa ce ta tarihin da Allah ya shiga alkawari da ’yan Adam, saboda haka ya haɗa annabcin alkawarin Ibrahim na zaɓaɓɓen jama’a tare da alkawarin da aka yi wa dukan ’yan Adam. Wannan yana nuna baftisma a cikin miƙa jariri Musa ga ’yar Fir’auna, gama mutuwa an tabbatar da ita ta wurin aikin iyayen, binnewa kuma akwatin jirgi ne a kan ruwa ya wakilta, tashin matattu kuwa ita ce ’yar Fir’auna.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Rayuwar Musa ta fara ne da kwatanta baftismar jirgin Nuhu. Saboda haka wannan yana nufin cewa tun daga farko lamba “8” tana da alaƙa da Musa, domin tushen dangantakarsa ta alkawari ya fara ne da lamba “8” daga alkawarin Nuhu, kuma aikinsa shi ne ya kafa tsarin kaciya a rana ta “takwas.” Sa’an nan aka gwada shi, kuma ya gaza a kan wannan tsari na musamman. Rayuwar Musa ta fara da baftisma, kuma bayan shekaru arba’in sai mutuwa ta auku (ta wani Bamasare) wadda ta nuna inda Bamasaren Musa ya mutu, ya kuma zama ɗan Ibrahim kaɗai. Farkon da ƙarshen shekaru arba’in na farkon rayuwar Musa ana wakiltarsu da baftisma. Ta farko ta nuna sauyi daga Bahaushe zuwa Bamasare, ta ƙarshe kuma daga Bamasare zuwa Bahaushe. Bayan wasu shekaru arba’in, Musa ya jagoranci mutanen Allah ta cikin baftismar Bahar Maliya, yana kan hanyarsa zuwa baftismar Urdun, wadda bai taɓa kaiwa ba.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Mutanen Allah, ƙarƙashin jagorancin Joshua, sun shiga Ƙasar Alƙawari ba tare da Musa ba, gama ya mutu gab da lokacin baftismar Kogin Urdun. Musa ya faɗa, kuma Bitrus ya maimaita cewa Ubangiji Allahnka zai tasar maka annabi kamarsa Musa. Annabin da Musa ya kasance alama ta annabce gareshi shi ne Almasihu, kuma Ya fara aikinsa daidai a inda Musa ya tsaya. Ya fara aikinsa a baftismarsa, kuma wannan baftismar ita ce ainihin wurin da Joshua ya yi wa Isra’ila na dā baftisma sa’ad da suka haye Urdun zuwa Ƙasar Alƙawari. Linjiloli sun sanar da mu cewa Yahaya yana yin baftisma a Betabara, wato wurin ƙetarewa, kuma ma’anarsa ita ce mashigar jirgin ketarewa.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Tekun Maliya alama ce ta tawaye na Masar, yana tabbatar da shaidar annabcin Musa a cikin wannan layi a matsayin gaskiya. Daga Kogin Nilu zuwa Tekun Maliya (wanda a wasu lokuta ake kira kogi) har zuwa Urdun. Musa, mai nufin “an cece shi daga cikin ruwa,” ya fara kuma ya ƙare shaidarsa a ruwan ceto, kuma kowanne daga cikin waɗannan ruwaye yana bayyanar da rukuni biyu na masu sujada.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Shekaru arba’in na farko na Musa suna wakiltar saƙon mala’ika na fari, kuma shekaru arba’in na biyu su ne na mala’ika na biyu, na uku kuma shi ne na uku. Mala’ikun uku suna da nasu siffofin annabci na musamman, kamar yadda dukkan saƙonni ukun ake wakilta a cikin saƙo na fari. Mun nuna wannan al’amari a bainar jama’a tsawon shekaru da yawa dangane da surori uku na farko na littafin Daniyel.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

Daniyel ya ji tsoron Allah a sura ta ɗaya, ya kuma ƙi cin abincin Babila, Allah kuwa ya ɗaukaka shi a cikin gwaji na biyu na abinci da na gani da ya biyo baya, abin da ya kai ga shari’a da gwaji na uku da Nebukadnezzar kansa ya aiwatar. Sura ta ɗaya ta littafin Daniyel ita ce mala’ika na fari na Wahayi sura ta goma sha huɗu wanda yake shelar, “ku ji tsoron Allah,” “ku ba shi ɗaukaka” kamar yadda Daniyel ya yi a gwaji na biyu na abinci da na gani, gama “lokacin shari’a” ta Nebukadnezzar ya zo.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Shekaru arba’in na farko na rayuwar Musa sun fara ne domin iyayensa suna tsoron Allah. Sa’ad da ’yar Fir’auna ta ga akwatin cikin ruwa, Musa ya riga ya wuce gwaji na biyu, wato gwajin gani. Sa’an nan ’yar Fir’auna ta yanke hukunci cewa ba za a kashe shi ba. Hukunci kuma ya zo a ƙarshen arba’in na farko; sa’ad da ya kashe mutumin Masar, kuma dole ya gudu daga Masar.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

A cikin shekaru arba’in na biyu, mala’ikan na biyu na Ru’ya ta Yohanna sura ta goma sha huɗu, wanda ya yi shelar fāɗuwar Babila, an wakilta shi ta misalin fāɗuwar Masar. A cikin wannan fāɗuwar, a ƙarshen shekaru arba’in, an sami bayyanawa mai girma ƙwarai na ikon Allah, kamar yadda aka samu a ƙarshen saƙon mala’ika na biyu a lokacin Kiran Tsakar Dare na 1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Shekaru arba’in na uku sun fara da ayyana hukuncin mutuwa a kan kusan dukan taron jama’a, kuma suna ƙarewa da hukuncin mutuwa a kan shugaban wannan taron jama’a.

Sister White identifies that our work is to combine the three angels’ messages.

’Yar’uwa White ta nuna cewa aikinmu shi ne mu haɗa saƙonnin mala’iku uku.

“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

“Ubangiji yana gab da hukunta duniya saboda muguntarta. Yana gab da hukunta ƙungiyoyin addini saboda ƙin amincewarsu da haske da gaskiyar da aka ba su. Saƙo mai girma, wanda ya haɗa saƙonnin mala’ika na fari, na biyu, da na uku, dole ne a isar wa duniya. Wannan ne zai zama babban jigon aikinmu.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Shekaru arba’in na farko na Musa suna wakiltar mala’ika na fari na Wahayi sura ta goma sha huɗu, kuma zamani na biyu na shekaru arba’in nasa shi ne mala’ika na biyu, sa’an nan kuma zamani na uku na shekaru arba’in shi ne mala’ika na uku. “Babban saƙonmu” shi ne haɗa “saƙonnin mala’iku na fari, na biyu, da na uku,” abin da ya sanya dukkan alamomi uku na Musa a cikin 1863, sabili da haka Musoshi uku a lokacin dokar Lahadi.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

1844 zuwa 1863 ya haɗa da shaidu biyu na dukan lokutan shekaru arba’in da suka kai zuwa Kadesh. Wahayi ya bayyana cewa na uku ba zai iya kasancewa ba tare da na farko da na biyu ba; saboda haka, shekaru arba’in na farko na rayuwar Musa dole ne su ma su wakilci 1844 zuwa 1863. A 1863 ne Musa yake kashe Bamasare, tare da Musa yana bugun Dutsen da sandar ikonsa, kuma haka ma a lokacin da Musa ya roƙi ya ga ɗaukakar Allah a tarihin tawayen ɗan maruƙan zinariya. Akwai Musoshi uku a 1863 da kuma dokar Lahadi, kuma dukansu suna da shekaru arba’in.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Kowane ɗaya daga cikin lokuta uku na Musa ya ƙunshi ceton da ya faru ta wurin ruwa; Musa a cikin kwando ya yi daidai da Musa ta cikin Bahar Maliya, wanda kuma ya yi daidai da Musa sau biyu a Kogin Urdun: Kogin Nilu, Bahar Maliya, da sau biyu a Kogin Urdun. Ruwan ceto ana wakilta su a kowane ɗaya daga cikin waɗannan lokuta uku, domin dukkansu suna daidaita da lokacin da ake zubo ruwan ceto a cikin zamanin ruwan sama na ƙarshe.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

A ƙarshen lokaci na uku na shekaru arba’in, Musa ya bugi Dutsen da sandarsa. A ƙarshen shekaru arba’in na biyu, sandarsa ta raba Bahar Maliya. A ƙarshen shekaru arba’in na farko, ya ƙi sandar ikon Masarawa, ya zaɓi ya sha wahala tare da mutanensa.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

A ƙarshen zamani na farko wani Ba Masar ya mutu, kuma a ƙarshen zamani na biyu sojoji, ’ya’yan fari da shugabancin Masar suka mutu. A ƙarshen zamani na uku al’ummar Isra’ila, Haruna da Musa duk sun mutu. Waɗannan tarihohi guda uku ne masu tafiya a layi ɗaya waɗanda “layi bisa layi” kowannensu ke wakiltar 1844 zuwa 1863—tarihin mala’ika na uku, wanda kuma shi ne wakilcin 9/11 zuwa dokar Lahadi, da lokacin Fentikos lokacin da ake zubo ruwan ceton.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Musa yana a wurin tawaye biyu a Kadesh, kuma tawayen Kadesh duka biyun su ne duwatsun ƙarshe a kowane zamani nasu. Duka biyun suna wakiltar 1863, wanda shi ma shi ne dutsen ƙarshe na zamanin mala’ika na uku, yana farawa da alfa a 1844 har zuwa dutsen ƙarshe na 1863. Sa’ad da ake la’akari da haske mai banmamaki na dutsen da ya fara a matsayin harsashi kuma ya ƙare a matsayin dutsen ƙarshe, ana gane cewa a annabce dutsen ƙarshe kullum ya fi girma. Ɗan saukar kaɗan a farkon zamanin Fentikos, wanda ya kai ga cikakken zubewar Ruhu a kan dutsen ƙarshe a ranar Fentikos, yana misalta wannan gaskiya.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

A ranar 9/11 ne yayyafawar ta fara, kuma tana ƙarewa ne da cikakken zubewa a lokacin dokar Lahadi. Wannan gaskiya tana bayyana zunubin Musa a Kadesh na biyu da na omega a matsayin zunubi mafi girma fiye da tayarwar Kadesh ta farko, wato ta alpha. Tayarwar alpha ta haifar da mutuwar dukan al’umma, amma tayarwar omega ta haifar da mutuwar mutum ɗaya (Musa), duk da haka zunubin mutumin guda ya fi girma fiye da zunubin gama-garin dukan al’ummar. Mutumin da ya yi zunubi shi ne yake mutuwa, kuma a wannan mataki babu bambanci tsakanin zunuban Musa ko na kowane Baisra’ile; amma a ma’anar annabci, dukan da Musa ya yi wa Almasihu a karo na biyu ya fi girma, domin shi ne babban cikon wannan zamani na shekaru arba’in.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Tawayen Musa a Kadesh na omega na biyu ya fi girma a zunubi fiye da tawayen ’ya’yan Isra’ila na ƙin saƙon Joshua da Caleb. Musa a annabce yana tsaye a shekara ta 1863, inda ya mutu a jeji saboda tawayensa. Musa kuma yana tsaye a shekara ta 1863, inda mutanen alkawari na dā suka mutu a jeji saboda tawayensu, amma Musa bai shiga cikin wannan tawayen ba. Shekara ta 1863 ta yi daidai da dokar Lahadi, kamar yadda tawayen Haruna na ɗan maruƙar zinariya ma yake. A cikin wannan tarihin, wanda ya yi daidai da Kadesh, 1863, da dokar Lahadi, Musa yana addu’a domin ya ga ɗaukakar Allah.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Kadesh yana wakiltar 1863, kuma Musa yana a duka Kadesh ɗin, saboda haka bisa ga shaidu biyu na Littafi Mai Tsarki, waɗanda dukkansu suke kan-duwatsun ƙarshe, muna tabbatar da cewa lokaci na uku na shekaru arba’in, wanda ba ya ƙarewa a Kadesh, shi ma yana wakiltar 1863. A can “Musa marar tsarkakewa” yana sake gicciye Almasihu, yayin da yake ƙin Dutse. A 1863, da kuma ba da Shari’a a Sinai, “Musa mai tsarkakewa” yana neman halin Allah. A 1863 Musa yana wakiltar budurwa mai hikima da kuma budurwa marar hikima.

“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

“Bafarisiyye da mai karɓar haraji suna wakiltar manyan rukuni biyu waɗanda ake rarraba masu zuwa su bauta wa Allah a cikinsu. Wakilansu na farko biyu kuwa ana same su ne a cikin yara biyu na farko da aka haifa a cikin duniya.” Christ’s Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

A Kadesh da 1863, Musa yana wakiltar “manyan rukuni biyu waɗanda” “masu bauta wa Allah suka kasu cikinsu”. Musa misali ne na dubu ɗari da arba’in da huɗu kamar yadda Bitrus ma yake.

“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

“Ga kowane rukuni da Bafarisiye da mai karɓar haraji suka wakilta akwai darasi a cikin tarihin manzo Bitrus. A farkon almajirantakarsa Bitrus ya ɗauki kansa mai ƙarfi. Kamar Bafarisiye, a ganinsa na kansa shi ‘ba kamar sauran mutane ba ne.’ Sa’ad da Almasihu, a daren da aka kusa ya ba da shi, ya yi wa almajiransa gargadi tun da wuri, ya ce, ‘Dukanku za ku yi tuntuɓe saboda ni a wannan daren,’ Bitrus kuwa da gaba gaɗi ya bayyana, ya ce, ‘Ko da duka za su yi tuntuɓe, ni kam ba zan yi ba.’ Markus 14:27, 29. Bitrus bai san hatsarinsa na kansa ba. Yarda da kai ce ta ruɗe shi. Ya yi tsammanin yana da ikon tsayawa wa jaraba; amma cikin ’yan gajerun sa’o’i kaɗan gwajin ya zo, kuma tare da la’ana da rantsuwa ya musanta Ubangijinsa.” Darussan Misalai na Almasihu, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

A dokar Lahadi, wadda ita ce 1863, Bitrus yana wakiltar rukuni biyu. Waɗanda suke karɓar alamar dabbar ko kuwa waɗanda suke karɓar hatimin Allah. Sa’ad da Yesu ya canja sunan Siman ya mai da shi Bitrus, wannan ya kasance alamar mutum dubu ɗari da arba’in da huɗu. Ana kuma nuna wannan fahimta ta hanyar ninka sunan Bitrus ta amfani da lambar da take fitowa daga matsayin haruffa a cikin baƙaƙen Turanci. Idan muka yi amfani da wannan dabara ɗaya a kan 1863, muna samun 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Alamu biyu cikin ukun Musa da suka yi daidai da 1863 suna tabbatar da cewa dole ne zamani na uku ma ya yi daidai. Layuka biyu na Kadesh suna bayyana labarin budurwai masu hikima da marasa hikima, kuma zamani na uku yana bayyana wani yunƙuri na amfani da ƙoƙarin ɗan adam domin a cika aikin Allah. Dogara ga ikon ɗan adam kamar yadda Musa ya yi game da Bamasare yana wakiltar dogara ga ikon bil’adama a kan ikon da aka naɗa.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

’Yar’uwa White ta bayyana cewa “dangantakar mijinta da mutanen Allah ta yi kama, ta wasu fannoni, da ta Musa da Isra’ila.” A cikin 1863, Musa ya sami wakilci ta wurin James White. A cikin 1863, James White yana kashe wani Ba Masar, yana bugun Almasihu a karo na biyu, kuma yana yi wa ’yan tawaye da suka ƙi saƙon “hutawa” da Joshua da Kaleb suka gabatar addu’a. Musa budurwa marar hikima ce sa’ad da ya bugi Dutsen a karo na biyu, kuma budurwa mai hikima ce sa’ad da ya yi roƙo saboda ’yan tawayen Isra’ila.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Za mu rufe wannan maƙala da nassin da ke cikin Littafin Lissafi sura ta goma sha huɗu, inda Musa yake a 1863, sa’ad da aka ba shi hangen ɗaukakar Allah a cikin tarihin da ya yi daidai da shi wanda tawayar ɗan maraƙin zinariya ta wakilta.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

A cikin wannan nassi Ubangiji yana tambaya, “har yaushe” zai ci gaba da ma’amala da ’yan tawayen Isra’ila, kuma wannan ita ce tambayar da Ishaya ya yi wa Ubangiji a sura ta shida. Ka lura cewa littafin Lissafi ya sanya wannan tarihi a cikin lokacin da duniya take haskakawa da ɗaukakar Allah, kamar yadda mala’iku su ma suka nuna a aya ta uku ta Ishaya shida. 9/11 shi ne dutsen harsashi na tarihin 1844 zuwa 1863, kuma dokar Lahadi ita ce dutsen ƙarshe. Yanayin da ke cikin Lissafi ba kome ba ne face misali na waƙar ko kuma misalin gonar inabi, yayin da ake ƙyale tsohuwar Isra’ila a baya yayin da Ubangiji ya shiga alkawari tare da Joshua.

And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

Sai dukan taron jama’a suka ɗaga murya, suka yi kuka; jama’ar kuma suka yi kuka a daren nan. Sai dukan ’ya’yan Isra’ila suka yi gunaguni a kan Musa da Haruna; dukan taron jama’a kuwa suka ce musu, Da ma mun mutu a ƙasar Masar! Ko da ma mun mutu a wannan jeji! Don me Ubangiji ya kawo mu ƙasar nan, domin mu faɗi ta wurin takobi, matanmu da ’ya’yanmu kuma su zama ganima? Ashe, ba zai fi mana kyau mu koma Masar ba? Sai suka ce wa juna, Bari mu naɗa shugaba, mu koma Masar.

Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

Sai Musa da Haruna suka fāɗi rubda ciki a gaban dukan taron jama’ar ’ya’yan Isra’ila. Kuma Yoshuwa ɗan Nun, da Kaleb ɗan Yefunne, waɗanda suke daga cikin waɗanda suka leƙo asirin ƙasar, suka yage tufafinsu. Suka yi magana da dukan taron jama’ar ’ya’yan Isra’ila, suna cewa,

The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

Ƙasar nan da muka ratsa domin mu leƙe ta, ƙasa ce mai matuƙar kyau ƙwarai. In Ubangiji ya yarda da mu, to, zai shigar da mu cikin wannan ƙasa, ya kuma ba mu ita; ƙasa ce mai gudãna da madara da zuma. Sai dai kada ku yi wa Ubangiji tawaye, kada kuma ku ji tsoron mutanen ƙasar; gama su abinci ne a gare mu: kāriyar su ta riga ta rabu da su, Ubangiji kuma yana tare da mu: kada ku ji tsoronsu.

But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

Amma dukan taron jama'a suka yi niyyar jifansu da duwatsu. Sai ɗaukakar Ubangiji ta bayyana a cikin Alfarwar Taro a gaban dukan ’ya’yan Isra’ila. Ubangiji kuwa ya ce wa Musa, Har yaushe wannan jama'a za su ci gaba da tsokane ni? Har yaushe kuma ba za su gaskata ni ba, duk da dukan alamu waɗanda na nuna a tsakiyarsu?

I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

Zan buge su da annoba, in kuma kore su daga gādo; kuma zan mai da kai al’umma mafi girma kuma mafi ƙarfi fiye da su.

And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

Sai Musa ya ce wa Ubangiji, To, Masarawa za su ji haka, gama kai ne da ikonka ka fito da wannan jama’a daga cikinsu; za su kuma faɗa wa mazaunan wannan ƙasa; gama sun ji cewa kai, ya Ubangiji, kana a tsakiyar wannan jama’a, cewa kai, ya Ubangiji, ana ganinka fuska da fuska, kuma gajimarenka yana tsaye a bisa su, kuma kana tafiya a gabansu, da rana cikin ginshiƙin gajimare, da dare kuma cikin ginshiƙin wuta. To, in ka hallaka dukan wannan jama’a kamar mutum guda, sai al’ummai waɗanda suka ji labarinka za su yi magana, suna cewa, Domin Ubangiji bai iya kai wannan jama’a ƙasar da ya rantse musu ba, saboda haka ya kashe su a cikin jeji.

And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

Yanzu kuma, ina roƙonka, bari ikon Ubangijina yă zama mai girma, kamar yadda ka faɗa, kana cewa, Ubangiji mai jinkirin fushi ne, mai yawan jinƙai kuma, yana gafarta mugunta da laifi; amma ko kaɗan ba ya barin mai laifi ba tare da hukunci ba, yana hukunta muguntar ubanni a kan ’ya’ya har tsara ta uku da ta huɗu. Ka gafarta, ina roƙonka, muguntar wannan jama’a bisa ga girman jinƙanka, kamar yadda ka gafarta wa wannan jama’a, tun daga Masar har zuwa yanzu.

And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

Sai Ubangiji ya ce, Na yafe bisa ga maganarka: Amma tabbatacce ne, muddin ina raye, dukan duniya za ta cika da ɗaukakar Ubangiji.

Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

Domin dukan waɗannan mutanen da suka ga ɗaukakata, da mu'ujizaina, waɗanda na yi a Masar da cikin jeji, suka kuma gwada ni yanzu sau goma nan, ba su kuwa saurari muryata ba; lalle ba za su ga ƙasar da na rantse wa ubanninsu ba, haka kuma babu ɗaya daga cikin waɗanda suka tsokane ni da zai gan ta. Amma bawana Kaleb, domin yana da wani irin ruhu dabam tare da shi, kuma ya bi ni gabaki ɗaya, shi zan kai cikin ƙasar da ya shiga; zuriyarsa kuma za ta mallake ta. (To, Amalekawa da Kan'aniyawa suna zaune a kwarin.) Gobe ku juya, ku shiga cikin jeji ta hanyar Jan Teku.

And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

Sai Ubangiji ya yi magana da Musa da Haruna, yana cewa, Har yaushe zan jure wa wannan muguwar taro, waɗanda suke gunaguni gāba da ni? Na ji gunagunin ’ya’yan Isra’ila, wanda suke yi gāba da ni. Ka ce musu, Muddin ina raye, in ji Ubangiji, kamar yadda kuka faɗa a kunnuwana, haka zan yi muku: Gawawwakinku za su fāɗi a cikin wannan hamada; dukan waɗanda aka ƙidaya a cikinku, gwargwadon yawan ku duka, daga masu shekara ashirin zuwa sama, waɗanda suka yi gunaguni gāba da ni, lalle ba za ku shiga ƙasar da na rantse zan zaunar da ku a cikinta ba, sai Kaleb ɗan Yefunne da Yoshua ɗan Nun. Amma ƙanananku, waɗanda kuka ce za su zama ganima, su zan kai su ciki, kuma za su san ƙasar da kuka rena. Amma ku kam, gawawwakinku za su fāɗi a cikin wannan hamada. Kuma ’ya’yanku za su yi ta yawo a cikin hamada shekara arba’in, su ɗauki sakamakon karuwancinku, har sai gawawwakinku sun ƙare a cikin hamada. Daidai da yawan kwanakin da kuka leƙo asirin ƙasar, wato kwana arba’in, kowace rana ta zama shekara ɗaya, za ku ɗauki zunubanku har shekara arba’in, kuma za ku san karya alkawarina.

I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

Ni Ubangiji na faɗa, lalle zan yi haka ga dukan wannan muguwar taro da suka taru gaba ɗaya gāba da ni: a cikin wannan jeji za a hallaka su, a can kuma za su mutu. Kuma mutanen nan da Musa ya aika su leƙo ƙasar, waɗanda suka komo suka sa dukan taro ya yi gunaguni a kansa, ta wurin yaɗa mummunar ɓatanci game da ƙasar, waɗannan mutanen da suka kawo mugun rahoto game da ƙasar, annoba ta kashe su a gaban Ubangiji.

But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

Amma Joshua ɗan Nun, da Kaleb ɗan Yefunne, waɗanda suke cikin mutanen da suka je su leƙo ƙasar, suka ci gaba da rayuwa. Littafin Lissafi 14:1–38.

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunane-tunane a maƙala ta gaba.