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# The Revelation of Jesus Christ - Number Sixteen

Wahayin Yesu Almasihu — Lamba Goma Sha Shida

The Unveiling of the Seven Thunders: A Prophetic Analysis of Revelation and Hidden History

Bayyanar Tsãwãku Bakwai: Nazarin Annabci na Ru’ya ta Yohanna da Tarihin da Aka ɓoye

Author

Jeff Pippenger

Published

November 15, 2023

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We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Mun kasance muna gabatar da jerin abubuwan annabci da ake gane su ta ɓoyayyen tarihin tsawar bakwai, wanda aka wakilta a cikin Wahayi surori na goma sha ɗaya zuwa goma sha uku. Har yanzu ba mu kai ga matakin ci gaban waɗannan abubuwa ba, inda za mu ɗora tarihin ƙahon Furotestanci da ƙahon Jamhuriyanci a kan juna. Haka kuma ba mu riga mun shirya tushen fahimta ba domin mu fayyace rawar Musulunci a cikin saƙon Kukan Tsakar Dare. Duk da haka, akwai wata gaskiya mai muhimmanci ƙwarai da ta haɗu da waɗannan abubuwa, wadda take bayyana abin da dole ne mutum ya yi sa’ad da ya fahimci gaskiyoyin da ake buɗe hatiminsu. Albarkar Wahayi ta haɗa da alhakin “kiyaye” waɗannan abubuwan da aka rubuta.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Jerin tarihin da ake warwarewa yana isar da ikon halittar Allah ga waɗanda za su ji, su karanta, su kuma kiyaye abubuwan da aka rubuta a cikinsa. Saboda haka, lokaci ya yi da za mu kauce daga nazarinmu na labarin annabcin ƙarshe na Ishaya, da kuma Ru’ya ta Yohanna surori goma sha ɗaya zuwa goma sha uku, domin mu kafa muhimmancin “kwana uku da rabi” da Iliya da Musa suka yi a mace a kan titi na babbar hanyar sadarwar bayanai, wadda take ratsa ta kwarin ƙasusuwan busassu matattu. Abin da za mu tantance yanzu shi ne alamar “hamada.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

A cikin talifi na ƙarshe mun gane shaidu na annabci guda huɗu game da jerin abubuwan da ɓoyayyen tarihin tsawar bakwai ya kafa. Layin surar Almasihu, layin shaidu biyu, layin surar dabbar daji da kuma layin sarkin arewa na jabu.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Rabin na biyu na jerin gwanon sarkin arewa na ƙarya ya fara ne da karɓar ikon da papanci ya yi a shekara ta 538. Sa’an nan papanci, wato sarkin arewa na ruhaniya na ƙarya, ya tattake Urushalima ta ruhaniya da kuma Isra’ila ta ruhaniya har tsawon shekaru dubu ɗaya da ɗari biyu da sittin.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Za su kuwa fāɗi ta bakin takobi, a kuma kwashe su bautar talala zuwa cikin dukan al’ummai; kuma al’ummai za su tattake Urushalima, har sai lokutan al’ummai sun cika. Luka 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

An gaya wa Yohanna ya auna duka Wuri Mai Tsarki da rundunar, amma an kuma gaya masa ya bar harabar waje, gama an ba Al’ummai ita har shekara dubu ɗaya da ɗari biyu da sittin.

> 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.

> Sai aka ba ni wani kara mai kama da sanda; mala’ikan kuwa ya tsaya yana cewa, Tashi, ka auna haikalin Allah, da bagaden, da waɗanda suke yin sujada a cikinsa. Amma bar fili na waje da yake a wajen haikalin, kada ka auna shi; gama an ba al’ummai shi ne; kuma birni mai tsarki za su tattake shi ƙarƙashin ƙafafunsu wata arba’in da biyu. Ru’ya ta Yohanna 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Yohanna da Luka suna ba da shaida cewa Al’ummai suna “taka” “Urushalima” “har tsawon watanni arba’in da biyu.” Yohanna ya fayyace tsawon lokacin, Luka kuwa ya nuna ƙarshen tarihin. Waɗannan shaidu biyu suna magana ne a kan tambayar da ke cikin Daniyel sura ta takwas, aya ta goma sha uku.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Sa’an nan na ji wani tsarkake yana magana, sai wani tsarkake kuma ya ce wa wancan tsarkaken da yake magana, Har yaushe ne wahayin zai ɗauka game da hadaya ta yau da kullum, da laifin ƙazantaccen hallaka, har a miƙa haikalin da rundunar duka a tattake su a ƙarƙashin ƙafa? Daniyel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Tambayar game da tsawon lokacin da za a tattake Wuri Mai Tsarki da rundunar a ƙarƙashin ƙafa, tana nuna ikon hallaka guda biyu waɗanda za su aiwatar da wannan aikin tattake Urushalima, wadda a cikin littafin Daniyel aka wakilta a matsayin “Wuri Mai Tsarki” kuma haka nan “runduna.” Daidaitacciyar fahimtar asali game da wannan aya, kamar yadda J. N. Andrews ya bayyana, ita ce ayar tana nuna ikon hallaka guda biyu, waɗanda suka tattake duka Wuri Mai Tsarki da rundunar. Ikon hallaka na farko da aka bayyana a cikin ayar shi ne kafirci, na biyu kuma shi ne tsarin papanci. Kalmar “runduna,” ita ce furucin Daniyel ga abin da Yohanna ya bayyana a matsayin “masu sujada” a cikin haikali, wato a Urushalima.

> “THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

> “AKWAI ‘KANGO BIYU’ A CIKIN DANIEL 8.—Josiah Litch ya bayyana wannan gaskiya a sarari ƙwarai, har muka ga ya dace mu gabatar da kalmominsa:

> “‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

> “‘Hadayar yau da kullum’ ita ce karatun da ake da shi yanzu a rubutun Turanci. Amma babu irin wannan abu kamar hadaya a cikin asalin rubutun. Kowane bangare ya yarda da wannan. Karin bayani ne ko kuma fassarar da masu fassara suka ɗora masa. Karatun gaskiya kuwa shi ne, ‘na yau da kullum da laifin kango,’ yau da kullum da laifi ana haɗa su wuri guda da “da;” kangon yau da kullum da laifin kango. Iko ne biyu masu kawo kango, waɗanda za su mayar da Wuri Mai Tsarki da rundunar zuwa kango.’—Prophetic Expositions, Juzu’i na 1, shafi na 127.

> “It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

> A bayyane yake cewa haikalin da rundunar za a tattake su a ƙafa ta wurin na kullum da ƙetarewar kufai. Karatu mai kulawa na aya ta 13 yana warware wannan batu. Kuma wannan gaskiyar tana kafa wata kuma, wato: cewa waɗannan kufai biyu su ne manyan siffofi biyu waɗanda Shaiɗan ya yi ƙoƙarin kifar da sujada da manufar Jehovah ta ƙarƙashinsu. Bayanai na Mista Miller game da ma’anar waɗannan kalmomi biyu, da kuma hanyar da shi kansa ya bi wajen gano wannan ma’ana, an gabatar da su a ƙarƙashin take mai zuwa:

> “THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

> “HALAKU BIYU SU NE ARNA DA PAPANCI”

> “‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

> “‘Na ci gaba da karatu, ban kuma sami wani wuri dabam da aka sami shi [na kullum] ba, sai a cikin Daniyel. Sa’an nan kuma [da taimakon littafin concordance] na ɗauki waɗannan kalmomi da suke a haɗe da shi, “a ɗauke;” zai ɗauke, “na kullum;” “daga lokacin da za a ɗauke na kullum”, da sauransu. Na ci gaba da karatu, ina tsammani ba zan sami wani haske a kan nassin ba; a ƙarshe kuwa, na zo ga 2 Tassalunikawa 2:7, 8. “Gama asirin mugunta ya riga ya fara aiki; sai dai shi wanda yanzu yake hana zai ci gaba da hanawa, har sai an ɗauke shi daga hanya, sa’an nan kuma za a bayyana wannan mugun,” da sauransu. Da na isa ga wannan nassi, kash! yadda gaskiyar ta bayyana sarai cikin ɗaukaka! Ga shi nan! Wannan ne “na kullum!” To yanzu, me Bulus yake nufi da “shi wanda yanzu yake hana,” ko yake kawo cikas? Da “mutumin zunubi,” da “mugun,” ana nufin papanci. To, mene ne yake hana a bayyana papanci? Ai, arna ce; to, kenan, “na kullum” dole ne ya nufin arna.’—Second Advent Manual, shafi na 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Cikin cikar “sau bakwai” na Leviticus ashirin da shida, arna sun tattake Wuri Mai Tsarki da runduna har tsawon shekaru dubu ɗaya da ɗari biyu da sittin, sa’an nan kuma papanci ya yi wannan aikin na ƙarin shekaru dubu ɗaya da ɗari biyu da sittin. Paparoma ya tattake Urushalima har tsawon shekaru dubu ɗaya da ɗari biyu da sittin bisa ga Luka da Yohanna, har sai da papancin ya sami mummunan rauninsa a shekara ta 1798. Idan aka cire shekaru dubu ɗaya da ɗari biyu da sittin daga 1798, sai a kai ga 538. Idan kuma aka cire shekaru dubu ɗaya da ɗari biyu da sittin daga 538, sai a kai ga 723 K.H.K., sa’ad da Assuriya, ainihin sarkin arewa a wancan lokaci, ya kai masarautar arewacin Isra’ila cikin bauta.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Yahaya yana nuni ne kawai ga shekaru dubu ɗaya da ɗari biyu da sittin waɗanda papanci ya tattake Wuri Mai Tsarki da rundunar, amma Luka yana magana ne game da dukkan lokutan biyu na shekaru dubu ɗaya da ɗari biyu da sittin waɗanda arna da papanci suka tattake Urushalima, domin ya ce, “har sai zamanan Al’ummai sun cika.” Luka ya bayyana tattakewar Urushalima a matsayin abin da ya wuce “lokaci” guda ɗaya, gama yana kiransa cikar “zamanai” na Al’ummai.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Hakika, a cikin shekara ta 1856, Adventism na Millerite ya zama Laodicea, kuma shekaru bakwai bayan haka suka ƙi gaskiyar “bakwai sau” na Littafin Firistoci ashirin da shida, saboda haka ba zai yiwu Adventism ta ga waɗannan sauƙaƙan hujjojin Littafi Mai Tsarki ba. Abin da nake ganowa shi ne cewa ɓoyayyar tarihin tsawa bakwai, wadda take nuna alamomin hanya guda uku, da wani zangon lokaci tsakanin alamar hanya ta farko da ta biyu, sa’an nan kuma wani zangon lokaci na biyu tsakanin alamar hanya ta biyu da ta uku, an wakilta a cikin layin annabci na sarkin arewa na jabu.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Wannan layin ya fara ne a 723 K.H., sa’ad da masarautar arewacin Isra’ila ta tafi cikin bautar ƙasƙanci a hannun sarkin Assuriya, sarki na ainihi daga arewa. Sa’an nan kuma a 538, an ba sarkin arewa na ruhaniya iko, sa’an nan ya tattake Urushalima ta ruhaniya har na tsawon shekaru dubu ɗaya da ɗari biyu da sittin, har sai da ya sami mummunan rauni mai kashewa a 1798. Daga 723 K.H. har zuwa 538, ikokin da suka riƙe Isra’ila cikin ƙarƙashin mulki koyaushe ikoki ne na arna.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Layin Kristi yana nuna shafewar sarkin arewa na gaskiya a baftismarsa a shekara ta 27, kuma bayan kwanaki dubu ɗaya da ɗari biyu da sittin na annabci, aka gicciye Shi. Sa’an nan almajiransa aka ba su iko su gabatar da saƙon sarkin arewa na gaskiya, har zuwa jifan Istifanus da duwatsu a shekara ta 34. Lokaci kaɗai da Kristi bai yi tafiya da ƙafa ba a cikin dukan kwanaki dubu ɗaya da ɗari biyu da sittin na hidimarsa, shi ne sa’ad da ya hau ya shiga Urushalima cikin shiga ta nasara. Saboda haka ya tattake Urushalima har kwanaki dubu ɗaya da ɗari biyu da sittin, kamar yadda almajiransa ma suka yi bayan gicciye. Duka layukan biyu, na sarkin arewa na jabu da na Kristi, sarkin arewa na gaskiya, sun tattake Urushalima da rundunar har kwanaki dubu ɗaya da ɗari biyu da sittin.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Arna ta kasance jabun tsarin bauta na hidimar Wuri Mai Tsarki na duniya na Yahudawa na zahiri, kuma papanci jabun hidimar Wuri Mai Tsarki na sama ne na Yahudawa na ruhaniya. Shekaru dubu ɗaya da ɗari biyu da sittin na arna sun yi daidai da kwanaki dubu ɗaya da ɗari biyu da sittin na Almasihu, kuma shekarun dubu ɗaya da ɗari biyu da sittin na papanci sun yi daidai da kwanaki dubu ɗaya da ɗari biyu da sittin na almajirai.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Kowanne daga cikin layukan biyu na ƙunshe da tsarin annabci iri ɗaya na ɓoyayyen tarihin tsãwa bakwai, wanda ya fara a bayyana a bainar jama’a a watan Yuli, 2023. An aiwatar da buɗe hatimin nan, a wani ɓangare, ta wurin gane takaicin farko na motsin Millerite. Takaicinsu na farko ya shigar da wani zamani, wanda ake kira “lokacin jira” a cikin misalin budurwai goma. “Lokacin jira” ya ƙare a taron sansani na Exeter, New Hampshire, sa’ad da saƙon Kukan Tsakar Dare ya riga ya kafu sarai. Taron sansani na Exeter ya zama alamar hanya ta biyu, wadda daga nan ta shigar da wani zamani inda aka yi shelar saƙon Kukan Tsakar Dare, har zuwa isowar alamar hanya ta uku ta shari’a da takaici na ƙarshe.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Alamomi guda uku su ne baƙin cikin farko, saƙon Kukan Tsakar Dare, da baƙin cikin ƙarshe. Waɗannan alamomi guda uku sun yi daidai da kalmar Ibrananci “gaskiya” wadda take wakiltar harafi na farko, na goma sha uku, da na ƙarshe na haruffan Ibrananci. Kasancewar na farko da na ƙarshe duka baƙin ciki ne, wannan yana wakiltar hatimin Alfa da Omega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Babu wakilci kai tsaye na kwanaki dubu ɗari biyu da sittin a cikin tarihin Millerite, duk da haka tarihin Millerite shi ne tarihin motsi na farko, sabili da haka yana zama nau’i na motsi na ƙarshe. Tarihin cizon yatsa na farko a cikin motsi na ƙarshe ya fara ne a ranar 18 ga Yuli, 2020, kuma an kwatanta shi a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya. A cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, an kashe shaidu biyu, abin da ke nuna cizon yatsa na farko a cikin motsi na ƙarshe, wanda motsi na farko ya kasance nau’insa.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

A cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, ɓacin rai ya kawo wani zamani na kwanaki dubu ɗaya da ɗari biyu da sittin, wanda gawawwakin su suka kasance a kan titi, ta haka yana nuna lokacin jinkirin da ke cikin misalin. A lokacin tashinsu daga matattu an ɗaga su sama a matsayin tuta a daidai wannan sa’a da shari’ar dokar Lahadi. Tarihin shaidun biyu ya ƙunshi wani zamani na alama na kwanaki dubu ɗaya da ɗari biyu da sittin.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Cikakkun bayanai game da motsin mala’ika na uku a cikin ɓoyayyar tarihin tsawarori bakwai suna ba da ƙarin takamaimai fiye da sauran layuka masu tafiya a layi ɗaya, amma layin mala’ika na uku, layin sarkin arewa na gaskiya, da layin sarkin arewa na jabu, dukansu suna ɗauke da halaye iri ɗaya na annabci: mafarin farawa, sai kuma wani lokaci da ya kai zuwa tsakiyar matsayi, wanda kuma wani lokaci ke biye da shi har ya kai ga shari’a a ƙarshen matsayi.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Kwanaki dubu ɗaya da ɗari biyu da sittin muhimmin ɓangare ne na ɓoyayyen tarihin tsawar bakwai. Kwanaki dubu ɗaya da ɗari biyu da sittin an wakilta su a matsayin “jeji” a cikin Ru’ya ta Yohanna sura ta goma sha biyu.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Sai matar ta gudu zuwa cikin jeji, inda take da wani wuri da Allah ya tanada mata, domin a ciyar da ita a can har kwana dubu ɗaya da ɗari biyu da sittin. Ru’ya ta Yohanna 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Ikkilisiya ta gudu zuwa cikin jeji domin ta tsira daga murƙushewar ikon paparoma na shekara dubu ɗaya da ɗari biyu da sittin. Aya ta goma sha huɗu ta ba da wata shaidar kuma.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Kuma aka ba wa matar nan fikafikai biyu na babban gaggafa, domin ta tashi zuwa jejin, zuwa wurinta, inda ake ciyar da ita na ɗan lokaci, da lokatai, da rabin lokaci, daga gaban macijin. Ru’ya ta Yohanna 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Ikkilisiya ta guje wa tsanantawar macijin da kuma ta papacy na tsawon shekaru dubu ɗari biyu da sittin, sabili da haka “jeji” alama ce ta kwanaki dubu ɗari biyu da sittin. Wannan adadi ya bayyana kai tsaye sau bakwai a cikin littattafan Daniyel da Ru’ya ta Yohanna, amma an wakilta shi ta wasu hanyoyi da dama a cikin Nassosi. A kowane hali, yana wakiltar “sau bakwai” na Lawiyawa ashirin da shida.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Ko bautar gumaka ce tana tattake tsattsarkan wuri da rundunar daga shekara ta 723 K.H. zuwa shekara ta 538, ko kuma papanci ne yana tattake Urushalima ta ruhaniya da masu sujada da ke cikinta, wannan misali ne na watsewar mutanen Allah, wadda ta faru sakamakon karya alkawarin “Asabbatan ƙasar” da mutanen Allah suka yi, kamar yadda aka wakilta a Littafin Lawiyawa surori na ashirin da biyar da ashirin da shida. A sura ta ashirin da shida ana kiranta rigimar alkawarin Allah.

> And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

> Kuma zan kawo takobi a kanku, wadda za ta rama rigimar alkawarina; sa’ad da kuma kuka taru a cikin garuruwanku, zan aiko da annoba a tsakaninku; za a kuma ba da ku ga hannun magabci. Littafin Firistoci 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Tawayen da aka yi wa alkawarin Allah ya jawo wa mutanen Allah bautar da warwatsewar da aka wakilta a matsayin “rigimar alkawarina.” Rashin fahimtar hukuncin nan, wanda Daniyel ya kira “la’ana” da “rantsuwa” ta Musa, wanda kuma ake kira “rigimar alkawarina,” yana makantar da mutum ga ganin zurfin ma’anar aikin Almasihu kamar yadda aka wakilta a sura ta tara ta littafin Daniyel. Daidaitacciyar tantancewa game da mutanen Allah waɗanda suke cikin makantar Laodikiya a cikin rubuce-rubucen Ellen White ita ce, ba za su iya “yin tunani daga sanadi, zuwa sakamako” ba. Kana iya ikirarin fahimtar shekaru dubu ɗaya da ɗari biyu da sittin na Zamanin Duhu, amma in ba ka san “sanadin” wannan tattakewar ba, kai makaho ne.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Kuma zai tabbatar da alkawari tare da mutane da yawa har sati guda ɗaya; kuma a tsakiyar satin zai sa hadaya da miƙa ta daina, kuma saboda yawaitar abubuwan ƙyama zai mai da shi kufai, har zuwa cikawar ƙarshe, kuma abin da aka ƙaddara za a zubo a kan wanda aka mai da kufai. Daniyel 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Tabbatarwar Almasihu ga alkawarin tana da alaƙa kai tsaye da “gardamar alkawarinsa.” Tsawon lokacin “la’anar” ya kai shekara dubu biyu da ɗari biyar da ashirin, kuma tsawon lokacin da Almasihu ya tabbatar da wannan alkawari ɗin shi ne kwanaki dubu biyu da ɗari biyar da ashirin. Daidai da kalmar Ibrananci “gaskiya,” wadda take ba da tsari ga tarihin ɓoye na tsawa bakwai, makon annabci wanda Almasihu zai tabbatar da alkawarinsa ya ƙunshi alamomi uku waɗanda haruffa na farko, na goma sha uku, da na ƙarshe na baƙaƙen Ibrananci suke wakilta.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Alamar farko na makon ita ce baftismarsa, alamar ta biyu kuwa ita ce gicciye, ta ƙarshe kuma ita ce mutuwar Istifanas. Ƙin yarda a ga “sau bakwai” na Lawiyawa ashirin da shida, kamar yadda mala’ikun sama suka ja-goranci William Miller ya ga “sau bakwai,” yana kawar da ikon ganin cikakkiyar annabcin nan inda Almasihu ya zubar da jininsa ya kuma tabbatar da alkawarin nan da mutanensa na dā na zahiri suka ƙi. Kowane mutum da za a ceci a ƙarshe zai kasance yana da fahimta ta ɓangare kaɗai kuma marar cika game da “gaskiya.” Amma ba a ceton kowa da gangan ya ƙi ganin “gaskiya.” Hanya guda ce kaɗai zuwa ga Uba, kuma ita ce ta wurin Yesu, Yesu kuma shi ne “gaskiya.”

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Wannan fahimta ce mai amfani a yi zurfin tunani a kanta, gama tana magana ne game da alkawarin Littafin Lawiyawa surori ashirin da biyar da ashirin da shida. An kawo “la’anar” nan ta “sau bakwai” a kan tsohuwar Isra’ila ta zahiri ne saboda rashin yarda da suka yi su aiwatar da ƙa’idodin barin ƙasa ta huta, da kuma cika umarnan Jubilee. Zunubin ƙyale abu ne. An kawo la’anar a kansu saboda sun ƙyale aikin da aka umarce su su yi, maimakon domin sun karya wata doka kai tsaye, kamar kada ka kashe ko kada ka yi sata. Sun dai yi biris ne kawai da ƙa’idodin da suka danganci barin ƙasa ta huta. ’Yan Adventist waɗanda kawai ba su karɓar “sau bakwai” ɗin nan ba (wanda mala’iku suka jagoranci William Miller ya gano), saboda kowane irin dalili marar tsarkakewa, kawai ba su taɓa ɗaukar lokaci su binciki gaskiyar da gaske ba, kuma suna aikata irin wannan tawaye na ƙyale abu ta wajen watsi da wannan bayanin alkawari ɗin da tsohuwar Isra’ila ta zahiri ta yi watsi da shi. Mafari yana kwatanta ƙarshe.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Kwanaki dubu ɗaya da ɗari biyu da sittin da ke cikin Ru’ya ta Yohanna sura ta goma sha biyu, waɗanda aka bayyana a matsayin “jeji,” alama ce ta “lokatai bakwai.” Duk kwanaki dubu ɗaya da ɗari biyu da sittin na hidimar Almasihu, da kuma kwanaki dubu ɗaya da ɗari biyu da sittin na hidimar almajiran, suna wakiltar dukan makon da ake tabbatar da alkawarin. Haka kuma duk shekaru dubu ɗaya da ɗari biyu da sittin da arna suka tattake mutanen Allah, da kuma shekaru dubu ɗaya da ɗari biyu da sittin da tsarin papanci ya tattake mutanen Allah, suna wakiltar cikakkun “lokatai bakwai” na la’anar Musa.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

A cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, bayan kwanaki dubu ɗari biyu da sittin, ana mai da ƙasusuwan matattu zuwa rai domin su shiga cikin alkawari a matsayin dubu ɗari da arba’in da huɗu. Amma domin su cika wannan dangantakar alkawari, wajibi ne su cika sharuɗɗan alkawarin, kamar yadda Daniyel ya yi a sura ta tara. Sharuɗɗan alkawarin “sau bakwai” suna ƙunshe da takamaiman umarni ga waɗanda suka tsinci kansu a ƙasar maƙiyi. Sa’ad da waɗanda suka farka ga hakikanin cewa an warwatsa su suka yi marmarin komawa ga Ubangiji, Littafin Firistoci sura ta ashirin da shida yana ba da umarni game da yadda za su koma.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Waɗanda kuwa suka ragu daga cikinku za su shuɗe a cikin muguntarsu a ƙasashen maƙiyanku; kuma cikin muguntar kakanninsu ma za su shuɗe tare da su. In kuwa sun furta muguntarsu, da muguntar kakanninsu, tare da laifinsu da suka yi mini, da kuma cewa sun yi tafiya saɓa mini; ni kuma na yi tafiya saɓa musu, na kuma kawo su cikin ƙasar maƙiyansu; in har zukatansu marasa kaciya suka ƙasƙantar da kansu, sa’an nan suka amince da hukuncin muguntarsu: To, zan tuna da alkawarina da Yakubu, kuma da alkawarina da Ishaku, kuma da alkawarina da Ibrahim zan tuna; ƙasar kuma zan tuna da ita. Leviticus 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Kalmar nan “pine away” a cikin Nassosi tana nufin narkewa, lalacewa, da ƙonewa har ƙarshe. Pine away yana nufin rushewa har ya zama matattun ƙasusuwan busassu. Kuma wannan umarni yana bayyana mutuwa, gama yana wakiltar waɗanda suka farka ga yanayinsu kamar suna “a cikin ƙasar maƙiyanku.”

> The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

> Maƙiyi na ƙarshe da za a hallaka shi ne mutuwa. 1 Korintiyawa 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

A ranar 18 ga Yuli, 2020, abin takaici na fari a cikin motsin mala’ika na uku ya faru. Dukan sauran abubuwan takaici na fari a cikin tsattsarkan layukan gyaran annabci sun kasance abin kwatanta shi. Ezekiyel sura ta talatin da bakwai ta bayyana mutanen Allah a kwanaki na ƙarshe a matsayin waɗanda aka tarwatsa, aka lalatar, aka kuma ƙone har suka zama kawai kwarin ƙasusuwan matattu busassu. Suna cikin ƙasar maƙiyi, wadda ita ce ƙasar mutuwa. A cikin Ru’ya ta Yohanna goma sha ɗaya, an kashe shaidu biyu, aka bar su a kan titi. Dukan annabawa sun yi daidai da juna. Saboda haka Musa yana magana da waɗanda suka mutu a kan titin da yake ratsawa ta cikin kwarin Ezekiyel. A cikin yanayin takaicinsu ana ba su umarni ta wurin Irmiya.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Saboda haka ga abin da Ubangiji yana cewa, In ka komo, sa’an nan zan mai da kai, kuma za ka tsaya a gabana; kuma in ka fitar da abin da yake da daraja daga abin banza, za ka zama kamar bakina: bari su komo gare ka; amma kai kada ka koma gare su. Irmiya 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

An sanar da Irmiya cewa idan yana son ya yi magana a madadin Allah, dole ne ya komo, kuma a yin haka dole ne ya raba mai daraja da marar amfani. Yanayin mahallin nassin ya bayyana cewa marasa amfani su ne waɗanda bai kamata ya komo wurinsu ba. Sa’ad da aka wakilta shi a cikin nassin yana cikin yanayin baƙin cikinsa, ya bayyana cewa shi kaɗai ne.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Ban zauna cikin taron masu ba’a ba, ban kuma yi murna ba; na zauna ni kaɗai saboda hannunka: gama ka cika ni da fushi. Irmiya 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Irmiya bai zauna a cikin “majalisar masu ba’a” ba, gama ya zauna shi kaɗai. Bai kamata ya koma wurin miyagu ba, waɗanda su ne majalisar masu ba’a. A cikin 1863, Adventism ya fara komawarsa zuwa ga “majalisar masu ba’a” sa’ad da ya koma ga tsarin Littafi Mai Tsarki na ’ya’yan Babila domin ya ƙi “sau bakwai” na Musa. Amma Irmiya yana magana ne, a sarari mafi musamman, game da kwanaki na ƙarshe fiye da tarihin Millerite. Sa’ad da waɗanda suke cikin kwarin ƙasusuwan matattu suka farka ga gaskiyar cewa suna cikin ƙasar maƙiya, ba za su taɓa komawa ga waɗanda suka yi murna a kan mutuwarsu a kan titi ba. Wannan rukuni na iya komawa wurin Irmiya, amma shi ba zai iya komawa gare su ba.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Amma idan za su komo, dole ne su kuma cika umarnan da Musa ya bayar waɗanda suke da alaƙa kai tsaye da “sau bakwai.” Waɗanda suke matattu a kan titi a cikin Ru’ya ta Yohanna sura goma sha ɗaya, matattu ne na kwana uku da rabi, wanda a annabce shi ne “hamada.”

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Saboda wannan ne tashin farko na matattu ake cika shi ta wurin saƙo wanda yake sa ƙasusuwan su haɗu su zama jiki ɗaya, amma har yanzu ba su da rai. Sai saƙon iskokin huɗu, wato saƙon hatimi, ne yake mai da su runduna mai ƙarfi. Saƙon farko da yake tattaro su wuri guda yana fitowa ne daga “murya.”

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

> Ku ta’azantar, ku ta’azantar da mutanena, in ji Allahnku. Ku yi wa Urushalima magana mai ta’aziyya, ku yi kira gare ta, cewa yaƙinta ya cika, an gafarta muguntarta: gama ta karɓi ninki biyu daga hannun Ubangiji saboda dukan zunubanta. Muryar mai kira a cikin jeji, Ku shirya hanyar Ubangiji, ku daidaita babban hanya a cikin hamada domin Allahnmu. Kowane kwari za a ɗaukaka shi, kowane dutse da tudu kuma za a ƙasƙantar da su; karkatattu kuwa za su zama madaidaici, wurare masu kaushi kuma za su zama fili. Ishaya 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Muryar tana fitowa daga jeji, wanda alama ce ta watsewar “lokuta bakwai.” Wannan murya tana cikin jejin, gama an kuma kai Ezekiyel zuwa kwarin ƙasusuwan matattu. Yana ba da shaida ne daga cikin kwarin kansa, ba daga nesa ba.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

> Hannun Ubangiji yana a kaina, ya fitar da ni cikin Ruhun Ubangiji, ya kuma sa ni a tsakiyar kwarin da ya cika da ƙasusuwa. Ezekiyel 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Kwarin shi ne jeji na kwana uku da rabi. Alkawarin muryar shi ne an gafarta muguntar Urushalima, kuma yaƙinta ya ƙare. Wannan alkawari yana wakiltar hatimce mutum ɗari da dubu arba’in da huɗu da ake cika shi a kwanaki na ƙarshe. Amma gafartar muguntarta tana da alaƙa da karɓarta “ninki biyu” saboda dukan zunubanta. Maganin da Musa ya bayar yana buƙatar furci ba na muguntarsu kaɗai ba, amma har da muguntar kakanninsu. Idan za su cika wannan umarni, za a gafarta muguntarsu.

We will continue these truths in the next article.

Za mu ci gaba da waɗannan gaskiyoyi a talifi na gaba.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> I, dukan Isra’ila sun ƙetare dokarka, har ma da juyewa daga gare ta, domin kada su yi biyayya ga muryarka; saboda haka la’ana ta zubo a kanmu, da kuma rantsuwar da aka rubuta a cikin dokar Musa bawan Allah, domin mun yi masa zunubi. Ya tabbatar da maganganunsa waɗanda ya faɗa game da mu, da game da alkalanmu waɗanda suka yi mana shari’a, ta wurin kawo mana babban masifa; gama a ƙarƙashin dukan sama ba a taɓa aikata irin abin da aka aikata wa Urushalima ba. Kamar yadda yake a rubuce cikin dokar Musa, dukan wannan masifa ta zo a kanmu; duk da haka ba mu yi roƙonmu a gaban Ubangiji Allahnmu ba, domin mu juya daga mugayen ayyukanmu, mu kuma fahimci gaskiyarka. Daniyel 9:11–13.

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