My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Ina neman afuwa tun da wuri saboda yawan kalmomi kafin in ɗauki babban batu. Ina so in shimfiɗa wasu layukan annabci a matsayinsu, waɗanda muhimman ɓangarori ne na tsarin hujjar da nake niyyar amfani da shi sa’ad da za mu duba littafin Yowel kai tsaye. Na riga na ambata a baya cewa kalmar Ibrananci da aka fassara da “yanke” a cikin littafin Yowel, tana samo tushenta ne daga hanyar hadaya ta tabbatar da alkawari a zamanin Ibrahim.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

Ku farka, ku mashaya; ku yi kuka; ku yi ihun makoki, dukanku masu shan ruwan inabi, saboda sabon ruwan inabin; gama an datse shi daga bakunanku. Joel 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Kalmar Ibrananci da aka fassara da “a datse” ita ce H3772, kuma tushenta na asali ne mai nufin ‘a yanke (a raba, a sare ko a gutsura); ta fuskar ma’ana kuma yana nufin hallaka ko cinye; musamman kuma yin alkawari (wato, kulla ƙawance ko yarjejeniya, tun da farko ta hanyar yanke nama da wucewa tsakanin gutsattsarin).’

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Na fahimci cewa ma’anar Strong’s ta “cut off,” tana kiransa “primitive root,” a ma’anar nahawu. Da wannan a zuciya, yankewar da ke da alaƙa da alkawari da Ibrahim, tana nuna cewa hasken alkawarin yana manne da kalmar, kuma an bayyana wannan haske a tushensa na asali na tarihi. “Cut” a mahangar tarihin alkawari, alama ce ta annabci da ta ginu bisa ga tushensa na asali, kuma a fannin nahawu kuma an gano shi a matsayin tushen asali.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Furucin da ke cikin aya ta biyar ba kawai yana bayyana cewa ba su da saƙon ruwan sama na ƙarshe ba, kamar yadda “sabon ruwan inabi” yake wakilta, amma kuma cewa a wannan lokaci da a wannan wuri an ƙi su a matsayin mutanen alkawarin Allah, mutanen alkawari waɗanda suke bibiyar “tushensu na asali” har zuwa ga Ibrahim.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Tsaran da ya mutu a cikin jeji cikin shekaru arba’in, sun jingina asalinsu na farko zuwa ga Ibrahim, wato uban al’ummai masu yawa. Tsaran da ya shiga Ƙasar Alƙawari tare da Yoshua, sun jingina asalinsu na farko zuwa ga Ibrahim. Yahudawan da suka gicciye Almasihu sun jingina asalinsu na farko zuwa ga Ibrahim. Furotestoci waɗanda suka fito daga Zamanin Duhu, kuma waɗanda aka gwada a sa’an nan aka wuce su a matsayin zaɓaɓɓun mutanen alkawarinsa na Allah a shekara ta 1844, sun jingina asalinsu na farko zuwa ga Ibrahim. Ƙungiyar Millerite ta Filadelfiya da ta shiga cikin Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844 ta jingina asalinta na farko zuwa ga Ibrahim. Ƙungiyar Millerite ta Laodikiya da ta sake gina Yeriko a shekara ta 1863, ta jingina asalinta na farko zuwa ga Ibrahim. Ikilisiyar Adventist ta Rana ta Bakwai ta Laodikiya wadda za a tofar da ita daga bakin Ubangiji a dokar Lahadi mai zuwa nan ba da daɗewa ba, ta jingina asalinta na farko zuwa ga Ibrahim. Dukan waɗannan tsararraki sun, ko kuma za su cika misalin gonar inabi.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Mashaya a cikin Joel sun farka suka tarar an ƙi su a matsayin mutanen Allah, kuma ba su da saƙon ruwan sama na ƙarshen zamani. Sa’an nan kuma akasin haka ya zama gaskiya. Waɗanda Joel ya bayyana da cewa suna sanye da “rawanin ɗaukaka,” sai su shiga cikin alkawari, a hatimce su, kuma a ɗaga su sama a matsayin hadaya. Alkawarin farko-farko da aka tabbatar a tsakanin Allah da zaɓaɓɓen jama’a ya fara ne da irin wannan “yankewa” ɗaya, wadda ake wakilta a hadayar ƙarshe ta mutanen Allah, wadda take farawa a dokar Lahadi. Wannan yankewa ita ce raba alkama da ciyawar banza. Ana ƙin ciyawar banza a jefa ta cikin wuta, alkamar kuwa a tattara a ɗaure tare a matsayin hadayar alkamar nunan ’ya’yan fari ta Fentikos, wadda daga nan sai a ɗaga ta sama, “kamar a cikin shekarun dā.”

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Akwai wurare huɗu da aka fi nuna wa a matsayin wakiltar alkawarin Ibrahim. A Farawa sura ta goma sha biyu an “kira” Ibrahim kuma aka ba shi alƙawarin za a mai da shi babbar al’umma. Wannan ba ɓangare ba ne na alkawarin, amma kiran alƙawari ne. A wannan lokaci sunansa Abram ne, domin ɗaya daga cikin alamomin dangantakar alkawari shi ne sauya suna. An canja sunan Abram a mataki na uku cikin matakai huɗu na alkawarin.

For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

Gama sa’ad da Allah ya yi wa Ibrahim alkawari, domin bai da wanda ya fi shi girma da zai rantse da shi, sai ya rantse da kansa, yana cewa, Lalle ne da albarka zan sa maka albarka, kuma da yawaitawa zan ƙara maka yawa. Haka kuwa, bayan da ya jimre da haƙuri, ya sami alkawarin. Gama hakika mutane sukan rantse da wanda ya fi su girma; kuma rantsuwa don tabbatarwa a gare su ita ce ƙarshen dukan jayayya. A cikin wannan ne Allah, da yake nufin ya fi nuna wa magada alkawarin rashin canjawa na nufinsa, ya tabbatar da shi da rantsuwa: domin ta wurin abubuwa biyu marasa canjawa, waɗanda a cikinsu ba mai yiwuwa ba ne Allah ya yi ƙarya, mu sami ta’aziyya mai ƙarfi, mu da muka gudu domin mafaka, don mu kama bege wanda aka sa a gabanmu: wanda bege muke da shi a matsayin anga ga rai, tabbatacce kuma ƙarfaffe, wanda kuma yake shiga can cikin abin da yake a bayan labule; inda magabacinmu ya rigaya ya shiga sabili da mu, wato Yesu, da aka mai da shi babban firist har abada bisa ga tsarin Melkisedek. Ibraniyawa 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Kiran ya kasance alkawarin Allah ga Abram, kuma Ya ba da shaida ta biyu tare da “rantsuwar” da ta biyo baya. “Rantsuwar” da ta biyo baya ta kasance mai sassa uku. Bayan kiran alkawari, wanda shi ne mataki na farko, mataki na biyu, na uku, da na huɗu su ne ainihin alkawari mai sassa uku, daga Allah, tare da zaɓaɓɓen al’umma. A cikin Farawa 15 Allah a hukumance yana “yanke” (yana kafa) alkawarin ta wurin wani bikin ibada mai ban mamaki inda Allah kaɗai ya ratsa tsakanin dabbobin da aka raba gida biyu, yana yin alkawarin ƙasa ga zuriyar Ibrahim ba tare da wani sharaɗi ba. An wakilci Ƙasar Alƙawari a matsayin ƙasa tsakanin koguna biyu; kogin Masar da kogin Yufiretis. Mataki na farko na alkawari mai sassa uku ya ƙunshi nuni kai tsaye ga alamar annabci ta koguna biyu, da dukan abin da ke da alaƙa da wannan alama. Sa’ad da wahayi ya nuna ga kogunan Ulai da Hiddekel a matsayin abubuwan da yanzu suke kan aiwatar da cikawa, an yi wa waɗannan koguna biyu misali a cikin annabcin Abram. Yanayin yana tsakanin koguna biyun Abram, wanda idan aka haɗa su tare da koguna biyun Daniyel suna zama koguna huɗu, gama muryar Almasihu murya ce ta ruwaye masu yawa.

In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

A wannan rana Ubangiji ya yi alkawari da Abram, yana cewa, Ga zuriyarka na ba da wannan ƙasa, tun daga kogin Masar har zuwa babban kogin, kogin Yufiretis: Kainawa, da Kenizzawa, da Kadmonawa, da Hittiyawa, da Perizzawa, da Refayimawa, da Amoriyawa, da Kan’aniyawa, da Girgashiyawa, da Yebusiyawa. Farawa 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Ƙasar da aka yi wa Abram alkawari ita ce dukan duniya, wadda ake wakilta da sarakuna goma a kwanaki na ƙarshe; alhali kuwa a kwanakin farko na alkawarin an lissafta ta a matsayin kabilu goma, ba sarakuna ba. Dubu ɗari da arba’in da huɗu za su shiga rikici da dukan duniya. Sa’an nan duniya za ta shiga cikin tsarin gwaji na tilasta bauta ta Lahadi ta hannun gwamnatin duniya guda ɗaya ƙarƙashin jagorancin karuwar mai launin ja da aka ambata a Ru’ya ta Yohanna goma sha bakwai, wadda take mulki bisa sarakuna goma na duniya. A wajen Abram, alamar haɗin coci da ƙasa na surar dabbar tana wakiltuwa da kogin Masar, alamar dabarun mulkin ƙasa, da kogin Babila, alamar dabarun mulkin coci.

After these things the word of the Lord came unto Abram in a vision, saying,

Bayan waɗannan abubuwa maganar Ubangiji ta zo wa Abram a cikin wahayi, tana cewa,

Fear not, Abram: I am thy shield, and thy exceeding great reward.

Kada ka ji tsoro, Abram: ni ne garkuwarka, kuma ni ne babban sakamakonka mai girma ƙwarai.

And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

Sai Abram ya ce, Ubangiji Allah, me za ka ba ni, ganin cewa ina tafiya ba ni da ɗa, kuma mai kula da gidana kuwa shi ne wannan Eliyezer na Dimashƙu? Sai Abram ya ce, Ga shi, ba ka ba ni zuriya ba; kuma duba, ga wani da aka haifa a gidana ne magājina. Kuma, ga shi, maganar Ubangiji ta zo masa, tana cewa,

This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

Wannan ba zai zama magājinka ba; amma wanda zai fito daga cikinka ne zai zama magājinka. Sai ya fito da shi waje, ya ce, Ka dubi sama yanzu, ka ƙirga taurari, in kana iya ƙirga su; sai ya ce masa, Haka zuriyarka za ta kasance.

And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

Sai ya gaskata ga Ubangiji; sai ya lissafta masa wannan a matsayin adalci. Sai ya ce masa,

I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

Ni ne Ubangiji wanda ya fito da kai daga Ur na Kaldiyawa, domin in ba ka wannan ƙasa ka gāje ta.

And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

Sai ya ce, Ya Ubangiji Allah, ta wace hanya zan san cewa zan gāje ta? Sai Ya ce masa,

Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

Ka ɗauko mini karsana mace mai shekara uku, da akuyar mace mai shekara uku, da rago mai shekara uku, da kurciya, da ɗan tantabara.

And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

Sai ya ɗauki waɗannan duka zuwa gare shi, ya tsaga su tsakiyarsu, ya kuma jera kowane yanki yana fuskantar ɗan’uwansa; amma tsuntsayen kuwa bai tsaga su ba. Da tsuntsaye masu farauta suka sauko a kan gawawwakin, Abram ya kore su. Da rana kuma tana fāɗuwa, wani barci mai zurfi ya kama Abram; ga shi kuwa, firgici na babban duhu ya sauko a kansa. Sai Ya ce wa Abram,

Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

Ka sani tabbatacce cewa zuriyarka za ta zama baƙuwa a ƙasar da ba tasu ba ce, kuma za su bauta musu; su kuwa za su wahalar da su shekara ɗari huɗu; kuma wannan al’umma da za su bauta wa, ni zan hukunta ta: daga baya kuma za su fito da dukiya mai yawa.

And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

Za ka tafi wurin ubanninka cikin salama; za a binne ka a cikin kyakkyawan tsufan shekaru.

But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

Amma a tsara ta huɗu za su sāke komowa nan; gama muguntar Amoriyawa ba ta cika ba tukuna.

And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

Sai ya zama, sa’ad da rana ta fāɗi, duhu kuwa ya yi, sai ga tanda mai hayaƙi, da fitila mai ci da wuta, waɗanda suka ratsa a tsakiyar waɗannan gunduwa-gunduwa. Farawa 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Shi wanda zai ja-goranci Musa da ’ya’yan Isra’ila a cikin ginshiƙin wuta da dare, kuma a cikin gajimare da rana, ya ratsa tsakanin waɗancan ɓangarorin da aka “yanka” a matsayin murhu mai hayaƙi da fitila mai ƙuna.

And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

Ubangiji kuwa ya tafi a gabansu da rana cikin ginshiƙin gajimare, domin ya bishe su hanya; da dare kuma cikin ginshiƙin wuta, domin ya ba su haske; su yi tafiya dare da rana. Bai kau da ginshiƙin gajimaren da rana ba, ko ginshiƙin wutar da dare, daga gaban jama’ar ba. Fitowa 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Fitilar mai ƙuna da tanderu mai hayaƙi sun kasance alamu na ginshiƙin girgije ko na wuta, kuma suna wakiltar wani ɓangare na annabci na mataki na farko cikin matakai uku da suka haɗa da yadda Allah ya kulla alkawari da Abram. Sura ta fara da kalmomin nan, “Kada ka ji tsoro,” domin saƙon mala’ika na farko shi ne ku ji tsoron Allah; kuma waɗanda, kamar Abram, suke jin tsoron Allah, ba za su bukaci su ji tsoron Allah ba. Akwai nau’i biyu na tsoro, domin akwai rukuni biyu na mutane.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

A gaba cikin nassin alkawari, Abram ya gaskata Allah, aka kuwa lissafta masa haka adalci. Mala’iku uku ɗin suna daidaita da aikin Ruhu Mai Tsarki kamar yadda Yahaya ya bayyana, wanda yake koyar da cewa Ruhu Mai Tsarki yana tabbatar da abubuwa uku; zunubi, adalci, da shari’a. Waɗannan siffofi suna jituwa da mala’iku ukun, saboda haka bayan an gabatar da tsoron Allah a cikin nassin alkawarin, sai a bayyana mataki na biyu, wato adalci, sannan a biyo bayan haka da furucin shari’a, wanda shi ne aiki na uku na Ruhu Mai Tsarki, da kuma saƙon mala’ika na uku. Mataki na farko na alkawarin ya kasance alama ta saƙon mala’ika na farko, wanda a kowane lokaci yakan kasance ƙaramin tsari mai maimaita dukan saƙonni ukun. Matakai ukun tsarin alkawarin suna wakiltar mala’iku ukun da ke cikin Ru’ya ta Yohanna sura ta goma sha huɗu.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Bayan an ƙirga Abram a matsayin mai-adalci, alamar mala’ika na biyu, sai ya shirya hadaya, gama ana shirya hadayar ne gab da mataki na uku na shari’a. Wannan hadayar tana wakiltar hadayar Lawiyawa ta Malaki uku wadda aka ɗaga a matsayin tuta. Kamar yadda lokuta uku na shekaru arba’in a cikin rayuwar Musa suke wakiltar saƙonnin mala’iku uku, haka kuma shekaru arba’in na farko na Musa suna ɗauke da matakai uku na saƙon mala’iku uku.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Inda shaidar Musa ta fara shi ne da iyayensa suna tsoron Allah, (mataki na farko), sai kuma wani gwaji na gani. Mataki na biyu ya ƙunshi gwaji na gani, kamar yadda ya faru a Daniel sura ta ɗaya, lokacin da Daniel ya fara tsoron Allah ya ƙi cin abincin Babila, sa’an nan kuma aka gwada shi bisa ga kamanninsa na jiki. Sa’an nan ga Daniel, gwaji na uku ya zo bayan shekaru uku daga hannun sarki Nebukadnezzar, alamar sarkin arewa da dokar Lahadi, wadda ita ce saƙon mala’iku na uku.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Iyaye Musa suna tsoron Allah, suka sa shi cikin wani akwati a cikin ruwa, sai aka shiryar da ’yar Fir’auna ta ga halin da ake ciki, sa’an nan ta zartar da hukunci a kan a ceci yaron. Farkon rayuwar Musa ya kasance misali na alkawarin da Allah ya yi da ’yan Adam, sa’an nan kuma ta wurin Musa, Allah ya kuma yi alkawari da wata zaɓaɓɓiyar al’umma da aka ware daga cikin ’yan Adam. Alkawarin Nuhu da ’yan Adam yana wakiltar babban taron jama’a, kuma alkawarin Musa da wata zaɓaɓɓiyar al’umma shi ne mutum dubu ɗari da arba’in da huɗu. Hadayar da aka umarci Abram ya yi domin tabbatar da alkawarin tana ɗauke da alamar alkawarin Nuhu, kamar yadda hakan ya kasance ga Musa kuma, wanda ya cika annabcin Abram ƙarnuka da yawa bayan haka.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Hadayar ta ƙunshi dabbobi biyar iri-iri; karsaniya mace mai shekara uku, akuya mace mai shekara uku, rago mai shekara uku, kurciya, da ɗan tantabara. An bar tsuntsayen duka ba a raba su ba, amma karsaniya, rago, da akuya macen an “yanka” su gida biyu-biyu. Hadayar tana wakiltar ɗaga tuta a kwanaki na ƙarshe a matsayin gwajin gani ga ’yan Adam. Alamar gani ga ’yar Fir’auna ita ce jariri Musa a cikin akwatin. Akwatin kuwa yana da alama cikin rayuka takwas da suke cikin jirgin. An kafa adadin “takwas” a matsayin ɗaya daga cikin halayen annabci na tutar dubu ɗari da arba’in da huɗu. Sa’ad da ka yi la’akari da hadayun dabbobi biyar ka kuma raba ukun gida biyu, sai hadayarka ta ƙunshi sassa takwas, kamar yadda Nuhu ya kwatanta, sannan kuma aka tabbatar da haka cikin hadayar Abram.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Waɗannan dabbobi biyar, sa’ad da aka raba su kamar yadda Allah ya umurta, suna wakiltar lambar “takwas,” kuma ta haka suna wakiltar waɗannan rayuka a ƙarshen duniya waɗanda “rayuka” “takwas” da suke bisa jirgin an yi musu alama tun da farko. Alamar kaciya, wadda ita ce mataki na biyu a cikin alkawarin Abram mai ɓangarori uku, za a aiwatar da ita ne a rana ta “takwas” bayan haihuwa, kuma an maye gurbin wannan tsari da baftisma, wadda take wakiltar tashin Kristi daga matattu wanda ya faru a rana ta “takwas.” Lambar “takwas” tabbatacciyar siffa ce ta alkawaran Nuhu da Musa duka, kuma suna wakiltar dubu ɗari da arba’in da huɗu waɗanda za a ɗaga sama a matsayin hadayar tuta, kuma waɗanda su ne “takwas” ɗin da yake daga cikin bakwai.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Waɗannan dabbobi biyar suna wakiltar budurwai masu hikima biyar, waɗanda “takwas” da suke cikin jirgi suke misalta, za su ratsa daga tsohuwar duniya zuwa sabuwar duniya—ba tare da ganin mutuwa ba.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Hadayar Abram hadaya ce tsarkakakkiya, gama dukan dabbobin da ke cikin hadayar dabbobi ne masu tsarki, kuma a tare suna wakiltar manyan dabbobin da ake amfani da su domin hadayun ƙonawa gaba ɗaya. Saƙon mala’ika na fari ya ƙunshi umurnin a yi wa Mahalicci sujada, kuma manyan dabbobin hadaya na hidimar wuri mai tsarki da za a kafa lokacin da annabcin Abram ya cika a zamanin Musa an gabatar da su a matsayin hadayun sujada, alhali kuma suna zama alamu na kiran mala’ika na fari na a yi wa Mahalicci sujada.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Aya ta goma sha takwas ta bayyana a sarari cewa, “A ranar nan Ubangiji ya yi alkawari da Abram.” Wannan ya nuna mataki na farko cikin matakai uku da suke wakiltar mala’iku uku na Ru’ya ta Yohanna goma sha huɗu. Matakin alkawarin da ke cikin Farawa goma sha biyar yana wakiltar saƙon mala’ika na farko na Ru’ya ta Yohanna goma sha huɗu, wanda mala’ika na biyu ya biyo baya, wanda aka wakilta ta wurin mataki na biyu na alkawarin Abram da ake samu a cikin Farawa goma sha bakwai.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

A mataki na biyu, an canja sunan Abram zuwa Ibrahim. Abram na nufin “uba yana ɗaukaka,” kuma Ibrahim na nufin “uban al’ummai da yawa.” A cikin kiran Abram, an ba da alkawarin zama babbar al’umma, amma ba a tabbatar da alkawarin ba sai da aka canja sunan Abram. Sa’an nan ya zama uban farko na zaɓaɓɓun mutanen alkawari. Mataki na gaba ya misalta saƙon mala’ika na uku sa’ad da aka gwada Ibrahim game da miƙa Ishaku hadaya, abin da ya misalta gicciye, wanda ya misalta 22 ga Oktoba, 1844, wanda kuma yake misalta dokar Lahadi—wadda ita ce saƙon mala’ika na uku. Wannan mataki na uku na alkawari ya cika a ranar ashirin da biyu ga Oktoba, a shekara ta 1844, kuma an bayyana shi a Farawa sura ta ashirin da biyu.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

A mataki na biyu, wanda shi ne saƙon mala’ika na biyu, inda aka canja sunan Abram, an kafa aikin kaciya a matsayin “alama” ta mutanen alkawari da dangantakarsu da Allah. A cikin tarihin saƙon mala’ika na biyu ne ake hatimce mutanen Allah. Ana ɗaga su a matsayin tuta a saƙon mala’ika na uku wanda dokar Lahadi ke wakilta, amma ana hatimce su a lokacin da yake gab da dokar Lahadi, wanda a tarihin Milleriyawa zai kasance, gab da lokacin da aka rufe ƙofa a ranar 22 ga Oktoba, 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Haka abin yake kuma game da dokoki uku da suka fito daga Babila waɗanda suka fara annabcin shekaru 2300, wanda ya ƙare a zuwan mala’ika na uku a ranar 22 ga Oktoba, 1844. An gama haikalin a cikin tarihin doka ta biyu, bayan ta farko, amma kafin ta uku. An aza harsashin a lokacin doka ta farko, kuma an kammala ginin haikalin a cikin tarihin doka ta biyu. Doka ta uku a shekara ta 457 K.H.K. ta fara shekaru 2300, alhali ita kanta dokar ta mayar wa Yahudawa ikon mulkin ƙasa. A alamar hanya ta uku an kafa mulki, kamar yadda aka wakilta ta wurin maido da ikon mulkin ƙasa a doka ta uku da kuma ɗaukaka ikkilisiya mai nasara a matsayin tuta a dokar Lahadi.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Umarni na uku ya wakilci zuwan mala’ika na uku zuwa bikin aure a ranar 22 ga Oktoba, 1844. Amarya tana shirya kanta kafin bikin auren, ba a lokacin bikin auren ba. Hatimin dubu ɗari da arba’in da huɗu ana cika shi ne kaɗan kafin dokar Lahadi a cikin zangon lokaci da annabci ya wakilta a matsayin gwajin siffar dabbar. An sanar da mu cewa gwajin siffar dabbar shi ne gwajin da dole mu ci kafin ƙarewar lokacin alheri.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

“Ubangiji ya nuna mini a sarari cewa za a kafa siffar dabbar kafin ƙofar alheri ta rufe; gama ita ce za ta zama babban gwaji ga mutanen Allah, wanda ta wurinsa za a yanke hukuncin makomarsu ta har abada. Matsayinka irin wannan cakudadden ruɗani ne na rashin daidaito har kaɗan ne kaɗai za a ruɗe.

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

“A cikin Ru’ya ta Yohanna 13 an gabatar da wannan batu a sarari; [Ru’ya ta Yohanna 13:11–17, an kawo ayoyin].”

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

“Wannan ita ce gwajin da mutanen Allah dole ne su fuskanta kafin a hatimce su. Dukan waɗanda suka tabbatar da amincinsu ga Allah ta wurin kiyaye dokarsa, kuma suka ƙi karɓar jabuccen Asabar, za su tsaya ƙarƙashin tutar Ubangiji Allah Jehobah, kuma za su karɓi hatimin Allah mai rai. Amma waɗanda suka miƙa gaskiyar da ta samo asali daga sama suka kuma karɓi Asabar ta Lahadi, za su karɓi alamar dabbar.” Manuscript Releases, juzu’i na 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

An rufe ƙofa a ranar 22 ga Oktoba, 1844, yana wakiltar ƙofar da aka rufe a lokacin dokar Lahadi. Sister White ta bayyana cewa gwajin siffar dabbar shi ne gwajin da dole ne mu wuce “kafin” lokacin jinƙai ya rufe, kuma ta kuma bayyana cewa wannan gwajin shi ne inda ake yanke makomar mu ta har abada. Kafin dokar Lahadi, amarya tana shirya kanta, kuma wannan yana bukatar a sami tufafin aure masu dacewa, tufafin da dole ne a tsarkake su ta wurin wutar narkewa ta Manzon Alkawari. Ana sa hatimi kafin aure, sa’an nan kuma aure ya faru a lokacin dokar Lahadi.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

’Yar’uwa White ta nuna cewa hatimin shi ne kafe wa a cikin gaskiya, a fannin fahimta da kuma a fannin ruhaniya. Ta kuma ƙara bayyana cewa sa’ad da aka sa wa mutanen Allah hatimi, a sa’an nan kuma girgizar shari’un Allah za ta zo. Wannan girgiza ita ce shari’un da suka fara da girgizar ƙasa ta Ru’ya ta Yohanna sura ta goma sha ɗaya, wadda ita ce dokar Lahadi a Amurka.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

An gama haikalin Millerite a Kiran Tsakar Dare, yana nuna cewa ana sanya hatimin kafin alamar hanya ta uku ta shari’a. A cikin alkawarin Ibrahim, mataki na uku na shari’a shi ne Ishaku a Dutsen Moriya, yana kwatanta ba Kristi a kan gicciye kaɗai ba, har ma da hadayar Lawiyawa a Malaki uku.

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

Kuma zai zauna kamar mai narkarwa da mai tsarkake azurfa; zai tsarkake ’ya’yan Lawi, ya kuma tsabtace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da ta Urushalima za ta zama abin karɓa ga Ubangiji, kamar a zamanin dā, kamar kuma a shekarun farko.

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

Kuma zan matso kusa da ku domin shari’a; zan kuma zama shaida mai sauri a kan masu sihiri, da mazinata, da masu rantsuwar ƙarya, da waɗanda suke danne ma’aikaci a cikin ladansa, gwauruwa, da maraya, da waɗanda suke kau da baƙo daga haƙƙinsa, kuma ba sa jin tsorona, in ji Ubangijin runduna. Malachi 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Bayan aikin tsarkakewa, hadayar za ta kasance “sa’an nan” kamar yadda take a zamanin dā, kuma ana shirya hadayar ne a lokacin aikin ƙarshe na shari’a, domin a lokacin ne ake bambanta Lawiyawan da aka tsarkake kuma aka shirya su a matsayin hadaya da budurwai marasa hikima waɗanda Kristi zai zama “shaida mai sauri a kansu.” “Shaida mai sauri” ɗin nan ita ce “amintacciyar shaida ga ikkilisiyar Laodikiya,” wadda ta jefa Shebna kamar ƙwallo zuwa wani fili mai nisa, kuma wadda ke amayar da Laodikiyawa da ƙarfi daga bakinsa. Rabuwar alkama da ciyawar dawa za ta kasance da sauri, gama motsin ƙarshe masu gaggawa ne. Wannan manzo mai sauri shi ne Wanda ya zo wa haikalinsa ba zato ba tsammani a Malaki sura ta uku.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Ɗaga hadayar a cikin Malachi “kamar a dā,” shi ne ɗaga tutar waɗanda dubu ɗari da arba’in da huɗu; shi ne ɗaga hadayar gurasa biyu masu kaɗawa ta Fentikos; shi ne ɗaga macijin a kan sanda a cikin jeji; shi ne ɗaga Almasihu a kan giciye, kuma shi ne ɗaga Shadrach, Meshack da Abednego a cikin tanderun wuta tare da Almasihu, alhali dukan duniya tana mamaki tana al’ajabi; shi ne buga jadawalin 1843, da kuma nufin da aka yi domin jadawalin 1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

A mataki na biyu na alkawarin Ibrahim ne aka kafa kuma aka wajabta ibadar kaciya, ta haka kuwa ta zama alamar alkawarin. Ibrahim, ba kamar Musa ba, nan da nan ya yi wa Ishaku kaciya, domin sa’ad da ya ɗaga shi sama a matsayin hadaya a mataki na uku, Ishaku ya wakilci alamar. Daga baya baftisma za ta maye gurbin wannan alama, su biyun kuma tare suna ba da shaidu biyu ga alamar gicciye.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

“Mene ne hatimin Allah mai rai, wanda ake sanya wa a goshin mutanensa? Alama ce da mala’iku za su iya karantawa, amma ba idanun mutane ba; gama mala’ikan hallakarwa dole ne ya ga wannan alamar fansa. Hankali mai fahimta ya ga alamar gicciyen Kalbari a cikin ’ya’ya maza da ’ya’ya mata da Ubangiji ya ɗauka nasa. An kawar da zunubin keta dokar Allah. Suna sanye da rigar aure, kuma masu biyayya ne da aminci ga dukan umarnan Allah.” Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

A mataki na farko na alkawarin a Farawa sha biyar, an bayyana annabcin lokaci na shekaru 400 na bautar ƙunci, kuma Bulus ya bayyana wannan lokaci ɗaya a matsayin shekaru 430. Lissafin Bulus ya fara ne daga kiran da ke Fitowa sha biyu, domin ya haɗa da lokacin baƙuncin Ibrahim. Idan aka yi la’akari da kyau, shekaru ɗari huɗu dangane da shekaru talatin alama ce ɗaya da Bulus ya gabatar, kuma shekaru ɗari huɗu da Ibrahim ya gabatar wata alama ce dabam. To, menene lokacin shekaru ɗari huɗu yake wakilta, kuma menene lokacin shekaru ɗari huɗu da talatin yake wakilta, kuma menene shekaru talatin suke wakilta?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Masana sun nuna da kyau cewa shekaru ɗari huɗu da talatin za a iya raba su gida biyu na shekaru ɗari biyu da goma sha biyar kowanne: zangon farko ba tare da ɗaurin bauta da bautar ƙasƙanci ba, na biyu kuwa bautar ƙasƙanci ce.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Ibrahim ya shiga Kan’ana yana da shekara saba’in da biyar, kuma aka haifi Ishaku sa’ad da Ibrahim yake da shekara ɗari (wato bayan shekaru ashirin da biyar). Aka haifi Yakubu sa’ad da Ishaku yake da shekara sittin, kuma Yakubu ya shiga Masar yana da shekara ɗari da talatin. Wannan ya kai jimillar shekaru ɗari biyu da goma sha biyar a Kan’ana da kuma shekaru ɗari biyu da goma sha biyar a Masar, wato jimillar shekaru ɗari huɗu da talatin. Ga mai nazarin annabci, wannan yana ba da shaidu biyu, daga alamomin alkawari biyu, domin Bulus, kamar yadda aka canja wa Abram suna. Bulus ya bayyana ɗari huɗu da talatin, Abram kuwa ɗari huɗu. Cikar annabce-annabcen lokaci guda biyu masu alaƙa da juna, a bisa layi bisa layi, tana da alaƙa da zamanin alkawari na farko wanda ya kai ga kafuwar zaɓaɓɓun mutanen Allah.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Sa’ad da Almasihu ya zo cikin tarihi domin ya tabbatar da alkawari da mutane da yawa na mako guda, wannan makon ya wakilci annabce-annabcen lokaci guda biyu masu alaƙa da juna. Annabcin shekaru ɗari huɗu da talatin na Bulus za a iya raba shi gida biyu daidai, kamar yadda yake da makon Almasihu. Shekaru 215 a Kan’ana, sa’an nan kuma shekaru 215 a Masar, suna misalta shaidar Almasihu da kansa na kwanaki 1260, sannan kuma kwanaki 1260 na shaidar Almasihu ta wurin mutanen almajiransa. Kwanaki 2520 da Almasihu ya tabbatar da alkawarin kuma suna wakiltar lokuta bakwai waɗanda su ne “jayayyar alkawarinsa.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Daga 723 K.H.K. har zuwa 1798 akwai shekaru 2520, kuma an raba waɗannan shekarun gida biyu na shekaru 1260, suna wakiltar arna suna tattake Wuri Mai Tsarki da runduna na tsawon shekaru 1260, sannan papanci yana tattake Wuri Mai Tsarki da runduna na tsawon shekaru 1260. Tsakiyar makon Almasihu ita ce gicciye, kuma tsakiyar makon (538) tana samar da shekaru 1260 na shaidar arna, sannan sai shekaru 1260 na shaidar arna daga almajirin papanci na arna. Sa’ad da aka ba da iko ga mulkin alherin Almasihu a kan gicciye, ya kasance alamar 538, lokacin da aka ba da iko ga mulkin magabcin Almasihu. A kan gicciye, an ƙyale Isra’ila ta zahiri a gefe, kuma Isra’ila ta ruhaniya ta fara. A cikin 538, an ƙyale arna ta zahiri a gefe, kuma arna ta ruhaniya ta fara.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Annabcin Abram na shekara ɗari huɗu, shi ma shekara ɗari huɗu da talatin ne. Annabci ɗaya ne, amma an gabatar da shi ta wurin alamomin alkawari biyu. Waɗannan annabce-annabcen zamani biyu masu dangantaka suna bayyana bautar da kubutar mutanen Allah da za su cika a farkon tarihin alkawarin Isra’ila ta dā. A ƙarshen tarihin alkawarin Isra’ila ta dā, akwai annabcin zamani guda ɗaya da ya yi daidai da wani, cikin dangantakar yini ɗaya domin shekara guda, ta haka yana bayyana annabce-annabcen zamani biyu masu jaddada kubutuwa da bautar.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

A cikin tsakiyar tarihin farko da ƙarshe na Isra’ila ta dā, muna samun Daniyel a zaman bauta na Babila. Daga wannan tarihin alkawari, wanda ke bayyana bautarwa da kuma alƙawarin kuɓuta; an gabatar da annabcin da ke ɗaure tarihin alkawarin Isra’ila ta dā tare da tarihin alkawarin Isra’ila ta zamani. A cikin littafin Daniyel, an fayyace annabce-annabcen lokaci guda biyu. An bayyana “rantsuwa” ta “sau bakwai” ta Musa a cikin Firistoci ashirin da shida a Daniyel 9/11, haka kuma tambayar aya ta goma sha uku a Daniyel takwas, wadda take kaiwa ga amsar aya ta goma sha huɗu, wadda ke fayyace annabcin shekaru 2300. “Rantsuwar,” wadda idan aka karya ta, ta zama “la’anar Musa” a Daniyel tara goma sha ɗaya, lokacin da aka zartar da ita a shekara ta 677 K.H. a kan masarautar kudu kuma ta ƙare a ranar 22 ga Oktoba, 1844, kamar yadda shekaru 2300 ma suka ƙare. Dukkan warwatsewar 2520 guda biyu suna cikin tambayar aya ta goma sha uku, kuma amsar aya ta goma sha huɗu ita ce 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Kamar yadda yake ga Musa, alfa na tarihin alkawarin Isra’ila ta dā, kuma kamar yadda yake ga Almasihu, omega na tarihin alkawarin Isra’ila ta dā, haka ma tarihin farkon alfa na Isra’ila ta zamani ya ƙunshi annabce-annabcen lokaci guda biyu masu alaƙa da juna. Ɗaya tana wakiltar bautarwa da bauta, ɗayar kuma ceto. Rarrabuwar shekaru 430 zuwa lokuta biyu daidai a tarihin alfa na Isra’ila ta dā ta kasance misali na rarrabuwar annabci da aka maimaita a cikin makon da Almasihu ya tabbatar da alkawarin, kuma lokacin shari’a mai alaƙa da juna saboda karya alkawarin, wanda aka raba zuwa lokuta biyu daidai, yana gabatar da shaidu biyu; wato, tarihin alfa na Isra’ila ta zamani zai kasance da irin wannan matattarar annabci. Shekaru 2520 da 2300 da suke ƙarewa tare suna ba da shaida ta uku ta annabce-annabcen lokaci guda biyu masu alaƙa da juna, waɗanda suke ɗauke da wata annabci da aka raba daidai a tsakiya.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Shaidu uku za su kai rai ga sa ran cewa sa’ad da Ubangiji ya shiga alkawari da dubu ɗari da arba’in da huɗu a cikin tarihin omega na Isra’ila ta zamani, za a kasance da annabce-annabce biyu masu alaƙa na lokacin annabci, da kuma wani zamani da yake da alaƙa da aka raba kashi biyu daidai, amma wannan ba zai iya kasancewa haka ba, domin sa’ad da Ubangiji ya shiga alkawari da Isra’ila ta zamani, Ya ɗaga hannunsa zuwa sama ya kuma shelanta cewa lokaci ba zai ƙara kasancewa ba.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Alkawarin dubu ɗari da arba'in da huɗu an wakilta shi ta gurasa biyu masu kaɗawar hadayar alkamar nunan fari. Tsarin annabci na shaidu uku, wanda kuma shaidu biyu suke biye da shi, waɗanda ba su da bambancin lokacin annabci, ana same shi a cikin hadayar Abram ta karsana mace (wadda aka raba daidai), da akuya mace (wadda aka raba daidai), da rago (wanda aka raba daidai), sannan kuma tattabara da ɗan tattabara.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Hadayun nan uku na farko duk suna da shekaru uku a haɗe da alamar da suke wakilta, suna nuna cewa suna wakiltar hadayu uku waɗanda suke da lokacin annabci. Ba wai kawai hadayun nan uku duka suna da lokacin annabci ba, kowannensu ma yana da lokacin annabci da aka raba daidai zuwa zamani biyu. Kurciya da ɗan kurciya ba su da wata shekaru da aka ɗaura musu; abin da ake bukata kawai shi ne su kasance matasa, gama suna wakiltar tsararraki na ƙarshe na mutanen alkawari, wanda tsuntsaye biyu, ko kuma garken biyu, suke wakilta.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Garkuna biyu suna wakiltar babban taro da kuma ɗari da dubu arba’in da huɗu, amma tsuntsaye biyun suna ɗauke da ma’ana ta biyu. Tantabara tana ɗaya daga cikin hadayun tsattsarkan wuri, kuma idan ka bincika tantancewar tantabara a matsayin hadaya, mafi yawancin lokuta tana nufin wani irin kurciya; alhali kuwa tantabarar da ke cikin hadayar Abram tana nuna tsuntsu ne da yake da ƙuruciya ƙwarai har ba shi da gashinsa, ko ma fiye da haka, tsuntsun da aka tube masa gashinsa. A wannan matakin annabci tsuntsaye biyun su ne alkama da kuma zawan.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

A cikin kwanaki na ƙarshe za a ɗaga tutar alama zuwa sammai kamar tsuntsu, kuma hakan zai faru ne daidai a lokacin da tsuntsaye biyu marasa tsarki za su ɗauke mugunta su sa ta a kan kursiyinta a Shinar.

Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

Sa’an nan mala’ikan da yake magana da ni ya fito, ya ce mini, Ka ɗaga idanunka yanzu, ka ga abin nan da yake fitowa. Sai na ce, Mene ne wannan? Ya ce, Wannan efa ce da take fitowa. Ya kuma ce, Wannan ne kamanninsu a dukan duniya. Kuma ga shi, an ɗaga murfin gubar da ya kai talanti ɗaya: wannan kuwa mace ce da take zaune a tsakiyar efar.

And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

Sai ya ce, Wannan mugunta ce. Sai ya jefa ta a tsakiyar efa; kuma ya jefa nauyin dalma a kan bakinta.

Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

Sa’an nan na ɗaga idanuna, na duba, ga shi kuwa, waɗansu mata biyu suka fito, iska kuma tana cikin fikafikansu; gama suna da fikafikai kamar fikafikan shamuwa; suka ɗaga efa a tsakiyar duniya da sama. Sai na ce wa mala’ikan da yake magana da ni, Ina waɗannan suke kai efa? Sai ya ce mini, Don a gina mata gida a ƙasar Shinar; za a kafa ta, a ajiye ta a can bisa tushenta. Zakariya 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Paparoma, wadda aka wakilta a matsayin “mugunta,” ko kuma Bulus ya kira ta “wancan mugun,” ta sami raunin ta na mutuwa a shekara ta 1798, sa’ad da aka sa guntun gubar a kan kwandon da take zaune a ciki. Bayan haka sihirin ruhohi da Furotestantanci mai ridda za su ɗaga ta su gina mata gida a Shinar, a daidai lokacin da Allah ya gama gina gidan da zai ɗaga a matsayin tuta. A cikin Zakariya an wakilta tuta ta jabu a matsayin matar mugunta, kuma an wakilta tutar a matsayin kurciyoyi. Daga nan duniya za ta kasance tana zaɓi tsakanin Roma, wadda ita ce kejin kowane tsuntsu marar tsarki da abin ƙyama, ko kuma kurciya, alamar alkawarin Allah da ’yan Adam.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

Sai ya yi kira da babbar murya da ƙarfi, yana cewa, Babilon mai girma ta fāɗi, ta fāɗi, kuma ta zama mazaunin aljanu, da mafakar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki, abin ƙyama kuma. Ru’ya ta Yohanna 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Almasihu ya faɗa dangane da mutuwarsa da tashinsa daga matattu cewa, “rushe wannan haikali, ni kuwa zan tā da shi cikin kwanaki uku.” Waɗannan kwanaki uku suna wakiltar wani zamani na annabci wanda a cikinsa ake gina haikali, kamar yadda hakan ya kasance a zamanin Musa, da na Almasihu, da kuma na Milleriyawa. Sharadin shekara uku ga hadayar Abram ta karsana, da akuya mace, da rago, yana nuni da cewa a cikin kowanne daga cikin tarihin alkawura uku da muke dubawa yanzu, za a gina wani haikali. Haikalin alkawari na ƙarshe na mutum dubu ɗari da arba’in da huɗu shi ne tuta da za a ɗaga sama a matsayin kambi zuwa ga sama. Saboda wannan dalili ne; karsana, da akuya mace, da rago dabbobin ƙasa ne, ta haka ana bayyana bambanci tsakaninsu da tsuntsayen da suke tashi a sammai. Haikalin alkawarin da ake gina a kwanaki na ƙarshe shi ne sa’ad da ake ɗaga Urushalima sama da dukan tuddai da duwatsu.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Ko da yake ban riga na gano kowane ɓangare na mataki na farko cikin matakai uku na alkawarin Abram ba, zuwa yanzu, kowane ɓangaren da muka yi la’akari da shi yana da makamancinsa a farkon da kuma ƙarshen Isra’ila ta dā ta zahiri, da kuma a farkon Isra’ila ta zamani. Mun nuna matakai ukun mala’ikun Ru’ya ta Yohanna goma sha huɗu a cikin mataki na farko na alkawarin Abram. Tsarin fractal na mala’iku ukun da yake cikin mataki na farko na alkawarin Abram, za a ƙara tabbatar da shi a fili sosai sa’ad da muka yi la’akari da mataki na biyu da na uku na alkawarin Abram.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

“Hadayun takwas” na Abram ba wai kawai suna wakiltar hadayun da za su zama wani ɓangare na ibadun Wuri Mai Tsarki na Musa ba ne, amma kuma suna bayyana tare da tabbatar da matsayin lokacin annabci a cikin tarihin mutanen alkawarin Allah. Suna tabbatar da farkon da kuma ƙarshen Isra’ila a matsayin zaɓaɓɓun mutanen Allah, ko na zahiri ne ko na ruhaniya.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Shekaru 430 na Bulus wani zamani ne na annabci da ba za a iya raba shi da hankali daga shekaru 400 na Abram ba. Sa’ad da aka ɗora ɗaya a kan ɗaya, suna haifar da zamani na shekaru talatin, sannan sai shekaru ɗari huɗu. A nan ne za mu ci gaba a maƙala ta gaba.

“The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

“Annabce-annabcen da aka rubuta a cikin Tsohon Alkawari maganar Ubangiji ce domin kwanaki na ƙarshe, kuma za su cika hakika kamar yadda muka ga hallakar San Francisco.” Wasiƙa ta 154, 26 ga Mayu, 1906.