Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Three

Littafin Yowel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodikiya - Lamba Arba’in da Uku

Number Forty-Three

Lamba Arba’in da Uku

Author

Jeff Pippenger

Published

February 9, 2026

Formats

PDF
Word

A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Alamar haɗuwar firistoci tamanin na mutane tare da Babban Firist na Allah shi ne lambar “81,” a inda muke samun Mafarkin Miller a cikin littafin Early Writings. A cikin Ru’ya ta Yohanna “81” mun tarar cewa sa’ad da aka cire hatimi na ƙarshe ƙwarai, sai aka yi shiru a sama na rabin sa’a. Habakkuk 2:20 ya ce dukan duniya ta yi shiru sa’ad da Ubangiji yake cikin haikalinsa mai tsarki.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

> Kuma sa’ad da ya buɗe hatimi na bakwai, sai aka yi shiru a cikin sama kusan rabin sa’a. Ru’ya ta Yohanna 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Cire hatimi na bakwai yana faruwa ne a cikin kwanaki talatin, gama shi ne hatimi na ƙarshe. A ranar 31 ga Disamba, 2023, ƙasusuwan Ezekiyel suka fara aikin tashin matattu. Sa’an nan Kristi ya fara koyarwa na kwanaki arba’in. Wannan ranar ta nuna ƙarshen kwanaki 1,260 tun daga abin takaicin ranar 18 ga Yuli, 2020, kuma Yahaya ya sanar da mu a Ru’ya ta Yohanna sura ta goma sha ɗaya cewa za mu auna haikalin, amma mu bar farfajiya. Farfajiyar tana ƙarewa a ƙarshen warwatsewa, gama Yahaya ya sanar da mu cewa 1,260 an ba su ga Al’ummai waɗanda su ne farfajiyar. Sa’ad da ake aunawa, dole ne a bar wannan tarihin a gefe.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Sa’ad da Miller ya farka ya ga mutumin da ke share ƙura, ɗakin kuwa babu kowa, kuma yayin da yake ɗaga muryarsa, Miller har yanzu yana cikin jeji. Daga tarihin tashin matattu har zuwa ɗan kafin dokar Lahadi, Almasihu yana gina haikalin mutum ɗari da dubu arba’in da huɗu, kamar yadda Ya yi a cikin shekaru arba’in da shida daga 1798 har zuwa 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Sa’ad da Ya fara koyarwa, Yana aiki ne a cikin Haikalinsa, musamman a cikin kwanaki talatin. Sa’an nan mala’iku sukan yi shiru na mintuna talatin, yayin da Yake koyar da firistocinsa guda ɗari uku na masu wa’azin Millerite, ko rundunarsa ta mutanen Gideon guda ɗari uku, ko kuma yayin da Yake wallafa jadawalai ɗari uku na 1843; kuma Yana yin duk wannan a cikin kwanaki talatin daga ƙarshen gurasa marar yisti har zuwa saƙon ƙahonin. Yana share bene na ɗakin Miller, amma bene nasa ne, saboda haka ɗakin Miller Haikalinsa ne. Yana kammala aikin gogewa, ko dai na zunubai ko na sunayen waɗanda aka kira a matsayin ’yan takara domin su kasance cikin dubu ɗari da arba’in da huɗu.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Saƙon ƙaho da yake zuwa kwana biyar kafin ɗaukaka da kuma kwana goma kafin shari’a shi ne ma’aunin gwaji. Abin da yake faruwa a cikin minti talatin da sama ta yi shiru, ko kuma kwanaki talatin na Almasihu yana koyar da firistoci, ya riga ya haifar da rukuni biyu sa’ad da aka buga hatimin a cikin matakai uku na ƙahon, ɗaukaka, da shari’a. Abu ne mai sauƙi a gani.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Idan ka kai ga matakin da ya wajaba ka busa saƙon ƙaho, amma ka ƙi busa saƙon—ka gaza.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Matakai uku na “ƙaho, hawa zuwa sama, da shari’a” alama ce guda ta hanya cikin matakai uku, kamar yadda a farkon tarihin aka wakilta alama guda ta hanya da “mutuwa, binnuwa, da tashin matattu.” Gwajin matakai uku a ƙarshe shi ne gwajin litmus wanda yake gabata da kwanaki biyar kafin dokar Lahadin Fentikos.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Kwana biyar bayan tashin daga matattu, ƙarshen idin gurasa marar yisti ya zo, kuma wannan taro mai tsarki yana nuna gwaji na farko kuma na tushe na shekarar 2024. Za ku ci Gurasar Sama ne ko kuwa gurasar tunanin ɗan adam? Wannan gwaji ya zo a shekara ta 2024, kuma an riga an yi masa alama ta misali ta wurin tawaye na tushe na Adamu da Hauwa’u, Nimrod, Haruna, Yerobowam, Kora da ’yan tawayensa, Furotestoci na tarihin Millerite, tawayen alfa na John Harvey Kellogg, tawayen 1888, kuma ba shakka tawayen 9/11. Tawayen tushe na Kayinu yana isar da batun kishi a kan ɗan’uwanka, a duk tsawon jerin tawayen tushe.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Dukan misalan tawayen ginshiƙi tawaye ne ga Allah, amma wasu; kamar ’yan tawaye na 1888, da ’yan tawaye na Kora, sun ƙunshi gaskiyar cewa manzon da aka zaɓa wani ɓangare ne na gwajin. Ƙin karɓar tantancewar Miller cewa Roma ce take cika wahayi a Daniyel 11:14, ƙin karɓar saƙon ne da kuma manzon baki ɗaya. Gwajin ginshiƙi ne, gama ba Uba Miller kaɗai ya tantance ’yan fashi na aya ta goma sha huɗu a matsayin Roma ba, amma har da ɗan Miller.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Kwana biyar bayan tashin 31 ga Disamba, 2023, hidimar koyarwa ta shirye-shirye ta Miller ta shiga hannun Wanda ya biyo bayan Yahaya. Na tsawon kwana talatin za a ba masu bauta a cikin haikali koyarwa ta musamman “fuska da fuska” daga Almasihu. Wannan shiri kuwa domin ya tanadi firistoci 80, su shelanta saƙon gargaɗi na idin ƙahoni.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Wannan shiri na kwanaki talatin ya ƙunshi gwaji na farko mai zama tubali a farkon sa da kuma gwaji na biyu na haikali a ƙarshen sa. Ana kammala gwajin haikali na biyu kafin a busa ƙahoni, sabili da haka an wakilci wannan daki-daki a mafarkin Miller sa’ad da Almasihu ya jefa lu’ulu’u cikin akwatin. Bayan Ya yi haka ne sai Ya gayyaci Miller ya “zo ka gani.” Daga gargaɗin ƙaho har zuwa ɗaukaka zuwa ga shari’a ne ake ɗaga tuta kafin dokar Lahadi. Dukan lu’ulu’un suna cikin haikali kafin a kira Miller ya “zo ka gani,” kuma a lokacin da aka ɗaga shaidun biyu cikin gizagizai ne maƙiyansu suke ganinsu.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Hasashensu game da hari daga Musulunci wanda bai cika ba a shekara ta 2020, za a maimaita shi bayan an gyara shi, kamar yadda ya kasance ga ainihin Kiran Tsakar Dare na Snow. Miller yana da fahimta wadda ya bayyana a matsayin Kiran Tsakar Dare, amma Samuel Snow ya gyara saƙon Kiran Tsakar Dare na Miller, kuma saboda wannan dalili, ana kiran saƙon Kiran Tsakar Dare na Snow “ainihin” saƙon Kiran Tsakar Dare a tarihin Millerite. Saƙon Kiran Tsakar Dare saƙo ne da aka gyara, kuma gyaran ne ya ba shi iko.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> Waɗanda suka yi baƙin ciki sun gani daga cikin Nassosi cewa suna cikin lokacin jinkiri, kuma lalle ne su yi haƙurin jira cikar wahayi. Hujja ɗaya tak wadda ta sa suka sa ido ga Ubangijinsu a shekara ta 1843, ita ce ta sa suka sa ran zuwansa a shekara ta 1844.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Al’amarin ya faru a ƙarshen lokacin 1840 zuwa 1844, kuma ya faru a farkonsa ma. Josiah Litch ya yi annabcin cikar batun Musulunci a shekarar 1840. Ya shigar da annabcin nasa cikin bayanan jama’a a shekarar 1838, sa’an nan kuma ya gyara shi kwana goma kafin 11 ga Agusta, 1840. Cikar gyaran annabcin nan ne ya ba saƙon mala’ika na fari iko. Saƙo na biyu kuwa, gyararren saƙon Kukan Tsakar Dare ne ya ba shi iko. Shaidu biyu daga tarihi guda ɗaya, waɗanda suke shaidar alpha da shaidar omega. Tare, suna tantance ba da iko ga saƙo bisa ga gyaran saƙon da ya gabata.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

Alfa tana bayyana annabcin Musulunci, kuma omega tana bayyana annabcin ƙofar da aka rufe. Layi bisa layi, Musulunci a shekara ta 1840 da ƙofar da aka rufe a shekara ta 1844, suna nuna Musulunci da ƙofar da aka rufe a matsayin saƙon Kukan Tsakar Dare. A farkon saƙon ana sake Musulunci, kamar yadda ya kasance a shigowar Almasihu cikin nasara. A wannan lokaci ne aka rufe ƙofar a misalin budurwai goma, kamar yadda ake rufe ƙofar a kan shari’ar gidan Allah. A ƙarshen saƙon, Musulunci ya sake kai hari yayin da ake rufe ƙofar a kan Amurka.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Yana da muhimmanci a ga cewa layin da Littafin Firistoci ashirin da uku ya fito da shi yana bayyana matakai uku na Idin Ƙetarewa a farkon layin da kuma matakai uku na firistoci a ƙarshensa. Ana ɗaukaka firistocin a matsayin hadaya a dokar Lahadi, amma ana tsarkake su kafin wannan abin da ya faru. Sa’ad da aka ɗaukaka su, su ne tuta, kuma sa’ad da aka ɗaukaka Almasihu cikin matakai uku a farkon layin, ya jawo dukan duniya zuwa gare Shi. Ɗaukakar mutum ɗari da arba’in da huɗu ita ce ƙarshen layin da ya fara da ɗaukakar Almasihu. A farkon da kuma a ƙarshen duka, an bayyana wata alamar hanya guda ɗaya mai matakai uku.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Matakai uku a farkon da kwanaki biyar suka biyo bayansu, da kuma matakai uku a ƙarshe da kwanaki biyar suka biyo bayansu. Daga wannan lokaci zuwa gaba, labarin yana magana ne game da babban taro mai yawa, domin an kafa firistanci a matsayin tutar mutane dubu ɗari da arba’in da huɗu. Kwanaki bakwai na Bukukuwan Bukkoki lokaci ne domin Al’ummai. Idan muka cire lokacin Al’ummai da ya fara da dokar Lahadi, kuma muka cire kwanaki uku da rabi da suka ƙare a shekara ta 2023, muna da haikalin mutane dubu ɗari da arba’in da huɗu wanda aka wakilta a cikin kwanaki hamsin na lokacin Fentikos daga 31 ga Disamba, 2023 har zuwa dokar Lahadi mai zuwa nan ba da jimawa ba.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Kwana biyar daga tashin matattu ga budurwai, sai kwanaki talatin da suke biye ga firistoci. Sa’an nan kuma kwanaki biyar na saƙon ƙaho daga budurwai, yana ƙarewa da hawansu sama sa’ad da kwanaki arba’in suka cika, sai kuma kwanaki biyar zuwa ga shari’a, sa’an nan kuma kwanaki biyar zuwa ga dokar Lahadi. A matsayin alamar budurwai, lambar “5” tana bayyana sawun tafiyar dubu ɗari da arba’in da huɗu, waɗanda budurwai ne kuma waɗanda su ma firistoci ne.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

A cikin kwanaki talatin na koyarwa, ana ɗauke hatimi na ƙarshe kuma na bakwai, kuma a cikin wannan lokaci ne Miller ya ga ana mayar da jauharai. “Zo ka gani” alama ce da ta dogara a kan hatimai huɗu na fari, saboda haka, sa’ad da aka buɗe hatimi na bakwai, aka gaya wa Miller ya “zo ka gani,” amma mala’iku a sama duk suka tsaya suna kallo cikin shiru. Mafarkin Miller yana bayyana hatimtar jauharan nan waɗanda su ne dubu ɗari da arba’in da huɗu, tare kuma da bayyana jauharan da suke saƙon Kukan Tsakar Dare. Wannan saƙo yana isar da iko ga budurwai, wanda ke cika wannan hatimtar, kuma mutumin mai goga ƙura yana bayyana Wanda yake iko da duka manzannin da kuma saƙon.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

Shekarar 2024 tana wakiltar gwaji na tushe, kuma yanzu a cikin 2026 gwajin haikali ya iso. Yanzu muna cikin kwanaki talatin inda Almasihu yake koyarwa, kuma rashin gane wannan hakika mai kashewa ne.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Gane saƙon da kuma manzon wani ɓangare ne na gwajin tushe da Roma ta wakilta wajen tabbatar da wahayin, kuma wani ɓangare ne na labarin Iliya da Ahab.

> And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

> A shekara ta talatin da takwas ta mulkin Asa sarkin Yahuza, Ahab ɗan Omri ya fara mulki a kan Isra’ila; Ahab ɗan Omri kuwa ya yi mulki a kan Isra’ila a Samariya shekara ashirin da biyu. Kuma Ahab ɗan Omri ya aikata mugunta a gaban Ubangiji fiye da dukan waɗanda suka riga shi. Sai ya zama kamar ma abu ne mai sauƙi a gare shi ya yi tafiya cikin zunuban Yerobowam ɗan Nebat, har ya auri Yezebel ’yar Etba’al sarkin Sidoniyawa, ya tafi ya bauta wa Ba’al, ya yi masa sujada. Ya kuma kafa bagade domin Ba’al a cikin haikalin Ba’al, wanda ya gina a Samariya. Ahab kuma ya yi wurin bauta na gunki; Ahab ya kuma ƙara fusatar da Ubangiji Allah na Isra’ila fiye da dukan sarakunan Isra’ila da suka riga shi. A zamaninsa Hiyel mutumin Betel ya sāke gina Yeriko: ya kafa harsashinta a kan Abiram ɗan farinsa, ya kuma kafa ƙofofinta a kan Segub ƙaramin ɗansa, bisa ga maganar Ubangiji da ya faɗa ta bakin Yoshuwa ɗan Nun. Iliya mutumin Tishbi, wanda yake daga mazaunan Gileyad, ya ce wa Ahab, “Muddin Ubangiji Allah na Isra’ila, wanda nake tsaye a gabansa, yana da rai, ba raɓa ko ruwa za su kasance a waɗannan shekaru ba, sai bisa ga maganata.” 1 Sarakuna 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Lambobin da suke da alaƙa da Ahab suna ƙara wa mahallin wannan nassi haske. “Talatin da takwas” yana wakiltar “tashi.” An umarci Isra’ila su “tashi” su shiga Ƙasar Alƙawari a shekara ta talatin da takwas.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> “Yanzu ku tashi,” in ji ni, “ku haye rafin Zered.” Sai muka haye rafin Zered. Kuma tsawon lokacin da muka yi tun daga Kadeshbarnea har muka haye rafin Zered, shekara talatin da takwas ne; har sai da dukan tsarar mayaƙan yaƙi ta shuɗe daga cikin rundunar, kamar yadda Ubangiji ya rantse musu. Kubawar Shari’a 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Yesu ya warkar da gurgun mutumin mai shekara talatin da takwas sa’ad da Ya gaya masa ya “tashi.”

> And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

> Kuma a wurin akwai wani mutum wanda ya yi shekara talatin da takwas yana da rashin lafiya. Da Yesu ya gan shi yana kwance, ya kuma sani cewa ya daɗe ƙwarai a cikin wannan hali, sai ya ce masa, Kana so a warkar da kai? Mutumin nan marar ƙarfi ya amsa masa ya ce, Yallabai, ba ni da kowa wanda, idan ruwan ya motsa, zai sa ni cikin tafkin; amma ina cikin zuwa, sai wani ya sauka gabana. Yesu ya ce masa, Tashi, ɗauki shimfiɗarka, ka yi tafiya. Nan da nan kuwa aka warkar da mutumin, ya ɗauki shimfiɗarsa, ya yi tafiya: kuma ranar nan ita ce Asabar. Yahaya 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Josiah Litch ya yi wani hasashe a shekara ta 1838, wanda ya ƙara daidaita shi a shekara ta 1840. Shekara ta talatin da takwas da Musa ya ambata a cikin Kubawar Shari’a, ita ma ita ce shekara ta arba’in. Tsarin matakai biyu na Josiah Litch ya yi daidai da farfaɗowar matakai biyu ta wanda ake masa suna iri ɗaya da shi, wato sarki Josiah. Lambobin 38 da 40 idan aka danganta su da juna, suna wakiltar tashi tsaye, wanda shi ne abin da ke faruwa ga shaidu biyu sa’ad da aka ɗaga su zuwa cikin giragizai.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

A tare da Litch ne aka cika ɗaukakawar ta hanyar saƙon Musulunci na masifa ta biyu. Ɗaukakawar da hawan Almasihu zuwa sama ya nuna alama a kanta, tana zuwa ne bayan saƙon ƙaho na Musulunci. Waɗannan matakai biyu na farko na alamar hanya—ƙaho, hawa zuwa sama, da shari’a—Litch ya kasance misali na su, wanda kuma matakansa biyu aka yi musu misali da farkawa da gyaran addini na matakai biyu na Sarki Josiah. A cikin Kubawar Shari’a an ba da umurni a tashi a tafi cikin Ƙasar Alkawari, kuma ɗaga tuta a dokar Lahadi ita ce alkawari iri ɗaya.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Ahab ya yi mulki shekara ashirin da biyu; saboda haka yana mulki a lokacin da Allahntaka ta haɗu da ɗan’adamtaka, wato lokacin kwanaki talatin da ke gaban saƙon ƙaho. Ahab shi ne Trump, wanda zai auri Jezebel nan ba da daɗewa ba. A lokacin Trump, Iliya kaɗai ne yake da saƙon ruwan sama. Wannan gaskiya ginshiƙi ce, domin motsin dubu ɗari da arba’in da huɗu motsi ne na tsarin line upon line; kuma wannan tsari yana ginuwa bisa tushen gaskiya cewa motsin gyara na dubu ɗari da arba’in da huɗu kowane motsin gyara na tarihi mai tsarki ya riga ya zama irinsa. A cikin kowanne daga waɗannan motsi shugabanni sun kasance ɓangare na aikin gwaji. A kowane lokaci.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Ahab shi ne sarki na bakwai daga Jeroboam, kuma mun sha nuna yadda Ahab yake wakiltar jihar a lokacin rikicin dokar Lahadi. Mun nuna yadda cocin Adventist na kwana bakwai ta Laodicea ta sāke gina Yeriko a shekara ta 1863, abin da ya jawo wa dangin White rasa ɗansu na fari da kuma na ƙarshe, yana kuma zama alamar Yeriko a lokacin dokar Lahadi. Shekara ta 1863 tana wakiltar dokar Lahadi.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Wannan sashe cike yake da alamomin annabci da ke bayyana wannan zamanin a matsayin lokacin sa wa ɗari da dubu arba’in da huɗu hatimi, kuma a cikin wannan zamani ƙin karɓar fahimtar Miller game da wata gaskiya da aka ɗora a kan teburin Habakkuk na 1843 babban tawaye ne na asali, wanda ya haɗa da raina saƙon Allah zaɓaɓɓe a ƙarƙashin wannan uzurin da ’yan tawayen Kora da ’yan tawayen 1888 suka yi amfani da shi, waɗanda suka yi iƙirarin cewa dukan taro mai tsarki ne.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Yanzu muna cikin jarabawar haikalin sa’ad da tagogin sama suke buɗewa tare da wata ƙofa ta zamanai. Wannan ƙofar ta zamanai tana nuna canjin ga firistoci daga Laodicea zuwa ga firistocin Philadelphia. Tana kuma nuna rarrabuwar jabun da kuma na ainihi daga cikin jauharin mafarkin Miller. Tagogin suna nuna ko dai la’ana ko kuma albarka. Malaki uku ya gindaya wannan jarabawa a kan komawa. Mafarkin Miller yana jaddada maidowa duka firistanci da kuma saƙon. Ru’ya ta Yohanna goma sha tara tana bayyana rundunar Ubangiji wadda ake tashe sa’ad da cikar annabcin saƙon ƙaho game da Musulunci ya tabbata.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Gwajin da yake rigar gwajin litmus na saƙon ƙaho shi ne na biyu, kuma shi ne gwajin haikali. Mafarkin Miller yana haifar da ninkawa, wato abin da kullum yake da alaƙa da gwaji na biyu, domin mafarkin Miller yana amfani da jauhari a matsayin saƙonni da kuma manzanni. Gwajin haikali ya ƙunshi yin aiki da tsarin layi bisa layi na ruwan sama na ƙarshe. Yana bukatar firistoci su ga haikalin a cikin layukan annabci dabam-dabam domin su daidaita saƙonnin. Babban akwati na mutumin burushin ƙura shi ne haikalin mutum dubu ɗari da arba'in da huɗu, kuma ma’ajin Malachi shi ne wannan ɗin ma. Jigon kayan cikin haikali shi ne akwatin alkawari, wanda kerubobi masu rufewa suke ci gaba da dubawa gare shi, ta haka suna jaddada abin da dukan tsarkaka suke mai da hankali a kai. Masu tsarki a cikin wannan tarihi suna bukatar su dubi haikalin kuma su yi nazari cikin akwatin alkawarin.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Haikalin dubu ɗari da arba’in da huɗu shi ne jigon Littafin Lawiyawa ashirin da uku, kuma yana gabatar da layin tarihi wanda ya cika a zamanin Almasihu da abin da Sister White ta kira “lokacin Fentikos.” Daga tashin matattu har zuwa Fentikos, ko kuwa daga 31 ga Disamba, 2023 har zuwa dokar Lahadi, layin annabcin Lawiyawa ashirin da uku yana wakiltar haikalin dubu ɗari da arba’in da huɗu. Wannan tarihin yana farawa da alamar hanya mai matakai uku, sai kuma kwanaki biyar suka biyo baya, kuma yana ƙarewa da alamar hanya mai matakai uku, sai kuma kwanaki biyar suka biyo baya. A tsakiyar tarihin alpha da omega akwai kwanaki talatin na hatimce firistoci. Wannan cikakken layi yana farawa da Asabar ta yini na bakwai, kuma yana ƙarewa da Asabar ta shekara ta bakwai. A wannan mataki, haikalin dubu ɗari da arba’in da huɗu shi ne jirgin da zai ɗauki rayuka 8 zuwa sabuwar ƙasa, kuma shi ne kuma akwatin alkawari wanda mala’iku biyu suke inuwa a kansa, kamar yadda Asabar biyu suke yin inuwa ga haikalin firistancin dubu ɗari da arba’in da huɗu da aka wakilta da lokacin Fentikos.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Littafin Firistoci sura ta ashirin da uku yana magana ne game da aikin firistanci na dubu ɗari da arba’in da huɗu a lokacin bayyana ta ƙarshe ta lokacin Fentikos wanda ya fara a tashin Almasihu daga matattu kuma ya ci gaba har zuwa kwana hamsin bayan haka, a Ranar Fentikos. Ana tabbatar da lokacin Fentikos sa’ad da aka daidaita ayoyi ashirin da biyu na farko na Littafin Firistoci sura ta ashirin da uku da ayoyi ashirin da biyu na ƙarshe. Mafarkin William Miller ya bayyana cewa jauharan Kalmar Allah su ne duka saƙon da kuma manzannin.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Na sami damammaki masu daraja na samun wani irin ƙwarewa ta ruhaniya. Na sami ƙwarewa a cikin saƙonnin mala’iku na fari, na biyu, da na uku. An wakilci mala’ikun suna tashi a tsakiyar sama, suna shelanta wa duniya saƙon gargaɗi, kuma wannan saƙo yana da alaƙa kai tsaye da mutanen da suke rayuwa a kwanakin ƙarshe na tarihin wannan duniya. Ba wanda yake jin muryar waɗannan mala’iku, gama su alama ce da ke wakiltar mutanen Allah waɗanda suke aiki cikin jituwa da halittar sama baki ɗaya. Maza da mata, waɗanda Ruhun Allah ya haskaka, kuma aka tsarkake su ta wurin gaskiya, suna shelanta saƙonnin nan uku bisa tsarinsu.” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Mala’iku alamu ne na mutanen Allah waɗanda suke shelanta saƙon da mala’ikan yake wakilta.

> “Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

> “Lokaci ya yi kaɗan. Saƙonnin mala’ika na fari, na biyu, da na uku su ne saƙonnin da za a bayar ga duniya. Ba mu jin muryar mala’ikun nan uku a zahiri ba, amma waɗannan mala’ikun da ke cikin Ru’ya ta Yohanna suna wakiltar wasu mutane da za su kasance a bisa duniya su kuma ba da waɗannan saƙonnin.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> “Yahaya ya ga ‘wani mala’ika kuma yana saukowa daga sama, yana da iko mai girma; dukan duniya kuma ta haskaka da ɗaukakarsa.’ Ru’ya ta Yohanna 18:1. Wannan aiki murya ce ta mutanen Allah suna shelanta saƙon gargaɗi ga duniya.” The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Mala’iku suna wakiltar mutanen da suke ba da saƙonnin da mala’ikun suke wakilta. Ana wakiltar William Miller a annabce ta hanyoyi masu yawa. Ɗaya daga cikin waɗannan hanyoyin shi ne, ana wakiltar Miller ta annabci ta farkon da kuma ta ƙarshe daga cikin annabce-annabcen lokaci waɗanda aka shiryar da shi ya yi shela a kansu. Lokatai bakwai, wato shekaru 2,520, waɗanda suka ƙare a 1798, su ne gano na alfa na Miller; kuma tsarkake Wuri Mai Tsarki a ƙarshen maraice da safiya 2,300 a ranar 22 ga Oktoba, 1844, shi ne gano na omega na Miller. Tarihin Millerite ana wakilta daga 1798 zuwa 1844, kuma ko da yake shi ne tarihin mala’ika na farko da na biyu, ana kiran sa da sunan manzon wannan tarihin. Tarihin Millerite yana bayyana cewa Miller shi ne “murya” mai shelar saƙon mala’ika na farko da na biyu, kuma mala’ika na farko ya sanar da farkon shari’a a ranar 22 ga Oktoba, 1844, kuma mala’ika na farko ya iso a lokacin ƙarshe a 1798, a ƙarewar “lokatai bakwai” na warwatsa mulkin Isra’ila. Miller alama ce ta annabcin shekaru 2,520 da kuma annabcin shekaru 2,300.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Alamar hanya ta fari ta 1798 ta sanar da cewa hukunci zai fara sa’ad da shekaru 2,300 suka cika a ranar 22 ga Oktoba, 1844. Sa’an nan Ubangiji ya buɗe hasken Asabar ta rana ta bakwai, kuma nufinsa shi ne ya gama aikin, saboda haka ya yi ƙoƙarin buɗe ƙarin haske a kan lokuta bakwai a shekara ta 1856, amma tawaye aka bayyanar maimakon bangaskiya. Lokuta bakwai su ne alpha na tarihin Millerite, kuma 2,300 su ne omega.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Lokuta bakwai ana wakilta su ta hanyar Asabar ta shekara ta bakwai, kuma 2,300 ana wakilta ta hanyar Asabar ta rana ta bakwai. Tarihin Millerite ana wakilta shi da 1798 da 1844, kuma 1798 tana wakiltar lokuta bakwai, 1844 kuwa tana wakiltar shekaru 2,300. Waɗannan Asabar biyu su ne iyakokin tarihin da aka wakilta a cikin Littafin Firistoci sura ta ashirin da uku. Waɗannan Asabar biyu suna wakiltar saƙonni biyu, waɗanda suke yin saƙo guda ɗaya. Waɗannan saƙonni biyu suna wakiltar Millerites, gama mutanen da suke shelanta saƙonnin suna wakiltar mala’ikun da suke alamta saƙon. A 1798 mala’ika na fari ya iso, kuma a 1844 mala’ika na uku ya iso.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Littafin Lawiyawa sura ta ashirin da uku yana da bukukuwa bakwai da kuma tarurruka masu tsarki bakwai, ko da yake ba kowane biki ba ne taro mai tsarki, haka kuma ba kowane taro mai tsarki ba ne biki. Dukan bukukuwan suna faɗawa ne tsakanin taro mai tsarki na farko da na ƙarshe, waɗanda su ne Asabar ta rana ta bakwai a farkon al’amari da Asabar ta shekara ta bakwai a ƙarshe. Tarihin bukukuwan yana da iyaka a bangarori biyu da waɗannan Asabar biyu waɗanda suke wakiltar William Miller da Mabiyan Miller.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Sa’ad da aka haɗa ayoyi ashirin da biyu na farko da ayoyi ashirin da biyu na ƙarshe a cikin Littafin Firistoci sura ta ashirin da uku, ana gano lokacin Fentikos. Tsarin da ake kafawa ta wajen haɗa layukan wuri guda, na Allah ne gaba ɗaya. Lokacin Fentikos na wannan tsari yana bayyana a sarari matakai uku na mala’iku uku. Yana ɗauke da sa hannun “Gaskiya.” Yana ɗauke da sa hannun Alfa da Omega. Yana ɗauke da sa hannun Palmoni. Yana jagorantar ɗalibi zuwa ainihin zuciyar Wuri Mafi Tsarki. Yana bayyana haikalin dubu ɗari da arba’in da huɗu. Yana miƙewa har zuwa sabuwar ƙasa.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Yanzu ana warware wannan gaskiya ta Littafin Firistoci sura ta ashirin da uku dangane da jarabawar haikali da ke gaban jarabawar litmus da ta uku. Mala’ika na uku ya iso a shekara ta 1844, sannan kuma a 9/11, sannan kuma a 2023. Sa’ad da mala’ika na uku ya iso a 1844, masu aminci ya kamata su bi Almasihu da bangaskiya su shiga Wuri Mafi Tsarki. Littafin Firistoci sura ta ashirin da uku ita ce hanya zuwa Wuri Mafi Tsarki kuma tana wakiltar wani ɓangare na jarabawar haikali. An gaya wa Yohanna ya auna haikalin, da kuma masu sujada a cikinsa.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Akwatin Miller shi ne haikalin, lu’ulu’u kuma su ne masu sujada da ke cikinsa. Ma’ajin Malachi shi ne haikalin, zakoki kuwa su ne masu sujada da ke cikinsa. Lokacin Fentikos, kamar yadda aka wakilta a cikin amfani da “layi bisa layi” na Littafin Lawiyawa ashirin da uku, yana wakiltar haikalin dubu ɗari da arba’in da huɗu. A fili kuma kai tsaye, yana kwatanta akwatin alkawari, tare da kerubobi masu rufi suna duban Dokoki Goma, sandar Haruna wadda ta tofo, da kuma tukunyar zinariya ta manna.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Kerubobin masu rufewa mala’iku ne, kuma mala’iku suna wakiltar saƙo da kuma mai ɗauke da saƙon. Saƙon da yake saƙon alfa na Littafin Lawiyawa sura ta ashirin da uku shi ne Asabar ta yini na bakwai, kuma saƙon omega shi ne Asabar ta shekara ta bakwai. Dukansu saƙonni ne, kuma su ne kuma saƙonnin alfa da omega na William Miller da Milleriyawa, tare da cikar “lokatai bakwai,” a shekara ta 1798, a matsayin alamar Asabar ta shekara ta bakwai, kuma a shekara ta 1844, Allah ya jagoranci mutanensa zuwa Wuri Mafi Tsarki, inda suka gano Asabar ta yini na bakwai. Waɗannan Asabar biyu su ne tarurruka masu tsarki na farko da na ƙarshe a Littafin Lawiyawa sura ta ashirin da uku, kuma lokacin Fentikos yana ajiye a tsakaninsu duka biyun, kamar yadda akwatin alkawari yake ajiye a tsakanin kerubobin biyu masu rufewa.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Za a auna haikalin, kuma hakan ya haɗa da barin farfajiyar waje da aka ba Al’ummai. A dokar Lahadi, shari’a ta gidan Allah ta ƙare, kuma shari’ar Al’ummai ta fara. Lokatan Al’ummai sun ƙare a shekara ta 1798, a ƙarshen shekaru 1,260, kuma a ƙarshen kwanaki uku da rabi, (alamar 1,260) an umurci Yohanna ya bar farfajiyar waje.

> 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 sanda kamar kara; mala’ikan kuwa ya tsaya, yana cewa, Tashi, ka auna Haikalin Allah, da bagaden, da kuma masu sujada a cikinsa. Amma harabar da take a wajen haikalin ka bar ta, kada ka auna ta; gama an ba ta ga al’ummai: kuma birni mai tsarki za su tattake shi har wata arba’in da biyu. Ru’ya ta Yohanna 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Za a bar harabar, gama an ba ta ga Al’ummai, waɗanda suka tattake ta a ƙarƙashin ƙafafunsu har tsawon kwana uku da rabi, ko watanni arba’in da biyu.

> 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 fāɗi kuwa da kaifin takobi, kuma za a kwashe su bayi zuwa cikin dukan al’ummai; Urushalima kuma al’ummai za su tattake ta, har sai zamanan al’ummai sun cika. Luka 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Lokutan Al’ummai sun cika a shekara ta 1798, lokacin da aka buɗe littafin Daniyel.

> “In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

> “A cikin haikalin Urushalima wani ƙasƙantaccen bango ne ya raba filin waje da dukan sauran sassan ginin mai tsarki. A kan wannan bangon akwai rubuce-rubuce cikin harsuna dabam-dabam, suna bayyana cewa babu wanda aka yarda ya ƙetare wannan iyaka sai Yahudawa kaɗai. Da wani Ba’al’umme ya yi gangancin shiga cikin harabar ciki, da ya ƙazantar da haikalin, kuma da ya biya hukuncin da ransa. Amma Yesu, wanda shi ne mafarin haikalin da hidimarsa, ya jawo Ba’al’umme zuwa gare Shi ta ɗaurewar tausayin ɗan’adam, alhali alherinsa na allahntaka ya kawo musu ceton da Yahudawa suka ƙi.” The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

31 ga Disamba, 2023 ta kawo ƙarshen kwanaki uku da rabi na annabci daga ɓacin ran 18 ga Yuli, 2020. Waɗannan shekaru uku da rabi suna nuna cewa saƙon annabci zai kasance a buɗe a sa’an nan, kuma cewa zamanan Al’ummai ya cika, ya kuma daina daga auna haikalin da masu sujada a cikinsa. A dokar Lahadi, wadda a cikin lokacin Fentikos ita ce Ranar Fentikos, shari’a tana wucewa zuwa ga Al’ummai. Sa’ad da muka daina zamanan Al’ummai wajen auna haikalin dubu ɗari da arba’in da huɗu, muna samun cewa 31 ga Disamba, 2023 zuwa dokar Lahadi shi ne haikalin.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Shaidar haikalin ita ce, ana ɗaga shi a matakai biyu; na fari, harsashi, sa’an nan kuma a gane haikalin ya kammala sa’ad da dutsen harsashin da aka ƙi, ta hanyar banmamaki, ya zama kan kusurwa. An aza harsashin ne sa’ad da Isra’ila ta dā ta fito daga Babila a tarihin umarni na farko, kuma an kammala haikalin a tarihin umarni na biyu, amma kafin umarni na uku. Gwajin harsashi ya faru a shekara ta 2024, kuma yanzu muna cikin gwajin haikalin. Wannan gwajin haikalin yana ƙarewa a gwaji na uku kuma na litmus, kuma gwajin haikalin yana bukatar mutanen Allah su auna haikalin.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Haikalin da yake cikin Firistoci sura ta ashirin da uku an tashe shi daga 31 ga Disamba, 2023 har zuwa dokar Lahadi, kuma a cikin wannan tarihin annabci ana wakiltar gwaje-gwaje uku da kullum suke faruwa sa’ad da aka buɗe wani annabci. Na ƙarshe cikin ukun shi ne gwajin litmus, wanda taron zangon Exeter ya wakilta. A wannan taron ko dai ka halarci tarurrukan da aka yi a cikin tanti inda Dattijo Snow ya gabatar da saƙonsa na ainihin Kukan Tsakar Dare sau biyu, ko kuwa ka halarci tarurrukan motsin rai da marasa daidaito a can tanti na Watertown. Da zarar tarurrukan suka ƙare, saƙon ainihin Kukan Tsakar Dare ya tafi kamar igiyar ruwa mai ƙarfi. Exeter shi ne gwajin litmus, kuma gwajin litmus yana wakiltar hatimcewa.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

An yi wa taron sansani na Exeter alama ta shigar Kristi cikin Urushalima cikin nasara, kuma Li’azaru ne ya jagoranci jakin da Yesu ya hau. Mutuwar Li’azaru ita ce babban baƙin cikin 18 ga Yuli, 2020, amma shi ma babbar mu’ujizar kammalawar Kristi ce da kuma “hatimin” allahntakarsa.

> “Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

> “Da Kiristi ya kasance a ɗakin marasa lafiya, da Li’azaru bai mutu ba; gama Shaiɗan ba zai kasance da wani iko a kansa ba. Mutuwa ba za ta iya harba kibarta ga Li’azaru ba a gaban Mai-ba-da-Rai. Saboda haka Kiristi ya tsaya a nesa. Ya bar maƙiyi ya yi amfani da ikonsa, domin Shi ya kore shi baya, a matsayin maƙiyi da aka ci nasara. Ya ƙyale Li’azaru ya shiga ƙarƙashin mulkin mutuwa; kuma ’yan’uwa matan da ke shan wahala suka ga an kwantar da ɗan’uwansu a cikin kabari. Kiristi ya san cewa, yayinda suke duban fuskar gawar ɗan’uwansu, bangaskiyarsu ga Mai-fansarsu za ta fuskanci gwaji mai tsanani ƙwarai. Amma Ya kuma san cewa saboda gwagwarmayar da suke wucewa cikinta a yanzu, bangaskiyarsu za ta haskaka da iko mafi girma ƙwarai. Ya sha kowace azabar baƙin cikin da suka sha. Bai ƙaunace su ƙasa da da ba domin ya jinkirta ba; amma Ya san cewa domin su, domin Li’azaru, domin Kansa, da domin almajiransa, nasara ce za a samu.”

> “‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

> “‘Saboda ku,’ ‘domin ku ba da gaskiya.’ Ga dukan waɗanda suke miƙa hannu domin su ji jagorancin hannun Allah, lokacin mafi girman karaya shi ne lokacin da taimakon allahntaka yake mafi kusa. Za su waiwaya baya da godiya zuwa ga mafi duhun ɓangaren hanyarsu. ‘Ubangiji ya san yadda zai ceci masu tsoron Allah,’ 2 Bitrus 2:9. Daga kowace jaraba da kowace gwaji zai fito da su da bangaskiya mafi ƙarfi da kuma gogewa mafi yalwa.”

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “A cikin jinkirta zuwa wurin Li’azaru, Almasihu yana da manufar jinƙai ga waɗanda ba su karɓe Shi ba. Ya dakata ne domin, ta wurin ta da Li’azaru daga matattu, Ya ba wa mutanensa masu taurin kai, marasa bangaskiya, wata ƙarin shaida cewa lalle Shi ne ‘tashin matattu, da rai.’ Ba Ya so ya yanke dukan bege game da mutanen nan, talakawa, tumakin gidan Isra’ila masu yawo a ɓace. Zuciyarsa tana karyewa saboda rashin tuba nasu. Cikin jinƙansa Ya yi niyya ya ba su ƙarin wata shaida cewa Shi ne Mai Mayarwa, Wanda Shi kaɗai zai iya fito da rai da rashin mutuwa zuwa ga haske. Wannan zai zama shaida wadda firistoci ba za su iya karkatar da ma’anarta ba. Wannan ne dalilin jinkirinsa wajen tafiya zuwa Betaniya. Wannan mu’ujiza mafi girma, ta da Li’azaru, za ta sa hatimin Allah a kan aikinsa da kuma a kan da’awarsa ta allahntaka.” The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Shigar nasara ta fara da kwance jaki domin Almasihu ya hau kansa.

> And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

> Sa’ad da suka kusanci Urushalima, suka kuma iso Betfaji, wajen Dutsen Zaitun, sai Yesu ya aiki almajirai biyu, yana ce musu, Ku shiga ƙauyen da yake gabanku, nan da nan kuwa za ku sami jakiya ɗaure, tare da ɗan jakinta a wurin; ku kwance su, ku kawo mini. In kuwa wani ya ce muku wani abu, ku ce, Ubangiji yana da bukatarsu; nan take kuwa zai bar su su tafi. Duk wannan ya faru ne domin a cika abin da aka faɗa ta bakin annabi, yana cewa, Ku gaya wa ’yar Siyona, Ga Sarkinki yana zuwa wurinki, mai tawali’u, yana kuma bisa jakiya zaune, da kuma ɗan jaki, ɗan jakiya. Sai almajiran suka tafi, suka kuwa yi yadda Yesu ya umarce su. Matiyu 21:1–6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Saƙon Kukan Tsakar Dare ya haɗu da saƙon mala’ika na biyu wanda ya iso a farkon abin takaici. A zamanin Almasihu wannan abin takaici mutuwar Li’azaru ce, kuma ga Milleriyawa shi ne annabcin 1843 da bai cika ba, wanda ya iso a ranar 19 ga Afrilu, 1844. Duka waɗannan abubuwan takaicin suna wakiltar 18 ga Yuli, 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

A cikin lokacin Fentikos da Littafin Firistoci sura ta ashirin da uku ya wakilta, ana wakiltar gwajin tantancewa da alamar hanya mai ninki uku na idin ƙaho, hawan Almasihu zuwa sama, da Ranar Kafara. Waɗannan matakai uku suna wakiltar gwajin tantancewa dangane da gwaje-gwaje biyu na farko na harsashi da haikali. Waɗannan matakai uku suna zuwa kwanaki biyar kafin dokar Lahadi ta Fentikos, kuma suna wakiltar ɗaukaka mutum dubu ɗari da arba’in da huɗu a matsayin tuta. Idan sun ci gwajin tantancewa, ana ɗaga su sama; idan kuwa ba su ci ba, ana hura su su fita ta tagogin mafarkin Miller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Mataki na uku na hatimcewa shi ne Ranar Kafara, kuma yana wakiltar shafe zunubi. Mataki na biyu shi ne ɗaukaka hadayar Lawiyawa ta Malachi, mataki na farko kuma shi ne saƙon ƙahoni. Tun daga 1844, ’yan Adam suna rayuwa cikin tarihin busawar ƙaho na bakwai. Saƙon waje na ƙaho na bakwai shi ne saƙon masifa ta uku ta Musulunci, saƙon ciki na ƙaho na bakwai kuma shi ne aikin Kristi na haɗa Allantakarsa da ɗan’adamtakar mutum dubu ɗari da arba’in da huɗu.

We will continue in the next article.

Za mu ci gaba a talifi na gaba.

> “In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

> “A cikin rubuce-rubucen annabawa an bayyana al’amura waɗanda, ko da yake sun tsufa ƙwarai da shekaru, suke bayyana a gare mu cikin sabo da iko irin na sababbin wahayi. Ta wurin bangaskiya muna fahimtar cewa an kiyaye waɗannan bayanai na yadda Allah ya yi mu’amala da mutanensa a zamanai da suka shuɗe domin mu gane darussan da Allah yake so ya koya mana ta wurin abubuwan da muke fuskanta a wannan zamani.”

> “Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

> Da yake muna rayuwa a wani zamani mai muhimmanci ƙwarai kamar wancan da ya gabaci zuwan Almasihu na biyu, ya wajaba mu yi taka-tsantsan musamman domin mu guje wa yin kuskure irin waɗanda Yahudawan da suka rayu a lokacin zuwan Almasihu na fari suka yi.

> “Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

> “Kamar shugabannin Yahudawa, waɗanda a hankali suka ƙirƙira wani tsari na ibada na zahiri, inda aka ƙara ɗaukaka muhimmancin abubuwan da ba su da muhimmanci ƙwarai, haka ma wasu mutane yanzu suna cikin haɗarin rasa hangen muhimman gaskiyoyin da suka shafi wannan tsara, suna kuma neman waɗannan abubuwa da suke sababbi, baƙi, masu ɗaukar hankali.

> “There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

> “Akwai bukatar a raya ƙa’idodi masu ɗaukaka. Waɗanda suke nema da kuma goyon bayan ra’ayoyi na zato da tunanin banza dole ne a koya musu abin da yake gaskiya kafin su yi yunƙurin koyar da waɗansu. Ka’idoji da zato-zaton da mutum ya ƙirƙira ba za a nema su a matsayin gaskiya ba.

> “There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

> “Akwai mutane da yawa da suke da aminci ga ka’ida kamar ƙarfe mai tauri, kuma waɗannan za a taimake su, a kuma albarkace su; gama suna kuka a tsakanin shirayin haikali da bagade, suna cewa, ‘Ka tausaya wa mutanenka, ya Ubangiji, kada kuma ka ba da gādonka ga zargi.’ Dole ne mu bar ka’idodin tushe na saƙon mala’ika na uku su fito fili kuma a rarrabe. Manyan ginshiƙan bangaskiyarmu za su ɗauki dukan nauyin da za a iya ɗora musu.”

> “In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

> “A wannan zamanin na kuskure, na mafarkin rana da kuma sharholiya, muna bukatar mu koyi ka’idoji na farko na koyarwar Almasihu. Bari mu yi ƙoƙari mu iya faɗa tare da manzo cewa, ‘Ba mu bi tatsuniyoyi da aka ƙirƙira da wayo ba sa’ad da muka sanar muku da iko da zuwan Ubangijinmu Yesu Almasihu.’ Ubangiji yana kiranmu mu bi manya da darajantattun ƙa’idoji.”

> “Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

> “Gaskiya, gaskiyar wannan zamani, ita ce duka abin da Maganar Allah ta bayyana ta a matsayin sa. Ubangiji yana so mutanensa su nisantar da kansu daga dukan abubuwan da suka wuce kima, daga dukan abin da yake karkata zuwa ga sufin ruɗani. Waɗanda ake gwada su su shagaltu da koyaswar zato da hasashe marasa tushe, bari su zurfafa haƙarsu cikin ma’adinan gaskiyar sama, su mallaki taskar da ke nufin rai madawwami ga mai karɓarta. A cikin Maganar akwai gaskiyoyi mafi daraja. Waɗannan za a same su ta wurin waɗanda suke nazari da ƙwazo mai tsanani; gama mala’ikun sama za su shiryar da binciken.”

> “Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

> “Da yake nuni ga waɗanda suke rayuwa a yanzu a bisa duniya, Bulus ya bayyana cewa: ‘Lokaci zai zo da ba za su jure wa ingantacciyar koyarwa ba, amma bisa ga nasa sha’awowinsu za su tara wa kansu malamai, suna da kunnuwa masu ƙaiƙayi; kuma za su juya kunnuwansu daga gaskiya, a kuma karkatar da su zuwa tatsuniyoyi.’”

> “How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

> “Yaya girma, yaya kuma motsa rai, wannan umarni da Bulus ya bayar a lokacin da ya yi annabci game da waɗanda ba za su jure wa sahihiyar koyarwa ba: ‘Saboda haka ina yi maka wannan umarni a gaban Allah, da Ubangiji Yesu Almasihu, wanda zai yi wa rayayyu da matattu shari’a a bayyanarsa da mulkinsa: Ka yi wa’azin maganar; ka kasance a shirye a kan lokaci da ba kan lokaci ba; ka tsauta, ka kwaɓa, ka gargaɗa da dukkan dogon haƙuri da koyarwa.’”

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Waɗanda suke tarayya da Allah suna tafiya cikin hasken Ranar Adalci. Ba sa wulaƙanta Mai-fansarsu ta wajen ɓata hanyarsu a gaban Allah. Hasken sama yana haskakawa a kansu. Yayin da suke kusantar ƙarshen tarihin wannan duniya, saninsu game da Kristi, da kuma annabce-annabcen da suka shafe shi, yana ƙaruwa ƙwarai. Suna da daraja marar iyaka a gaban Allah; gama suna cikin haɗin kai da Ɗansa. A gare su maganar Allah tana da kyau da ƙauna fiye da misali. Suna ganin muhimmancinta. Ana buɗe musu gaskiya. Koyarwar zama cikin jiki tana cike da laushin haske. Suna ganin cewa Nassi shi ne mabuɗin da yake buɗe dukan asirai kuma yake warware dukan matsaloli. Waɗanda ba su yarda su karɓi hasken ba kuma su yi tafiya cikin hasken za su kasa fahimtar asirin ibada, amma waɗanda ba su yi shakka su ɗauki gicciye su bi Yesu ba, za su ga haske cikin hasken Allah.” The Southern Watchman, Afrilu 4, 1905.

Back to Articles