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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-One

Littafin Yowel da Ikilisiyar Adventist ta Rana ta Bakwai ta Laodikiya — Lamba ta Ashirin da Ɗaya

Number Twenty-One

Lamba Ashirin da Ɗaya

Author

Jeff Pippenger

Published

December 31, 2025

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> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Kuma daga lokacin da za a kawar da hadaya ta kullum, kuma a kafa ƙazamar abu mai haddasa kufai, za a yi kwanaki dubu ɗaya da ɗari biyu da casa’in. Daniyel 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Tun daga 22 ga Oktoba, 1844, yin amfani da lokacin annabci ba ya ƙara zama sahihin amfani da annabci ga waɗanda za su so su rarraba maganar gaskiya yadda ya dace. Ya kamata a yi amfani da wa’adin shekaru 1290 da ke aya ta goma sha ɗaya a matsayin wa’adi na alama bayan 1844, kuma wannan amfani bayan 1844, wato wa’adi marar ƙunshe da abubuwan “lokaci,” dole ne ya riƙe tushen fahimtar gaskiya kamar yadda aka fahimce ta kafin 1844. Lambar 1290 tana wakiltar wa’adi na 30, sannan 1260 ya biyo baya. Fahimtar da ake da ita kafin 1844 ita ce shekaru talatin daga 508 zuwa 538 suna wakiltar wa’adi na shiri domin maƙiyin Almasihu ya fara mulki daga 538 zuwa 1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Canjin shekaru 30 shi ne batun da Bulus ya yi magana a kai a 2 Tassalunikawa. Bulus bai haɗa da wata magana game da ɓangaren “lokaci” ba, amma ya bayyana siffofin annabci na arna da suke ba papanci wuri a cikin waɗannan shekaru talatin. Sa’an nan mulkin papanci ya fara. Fahimtar tarihi, ba tare da wani ɓangare na lokaci ba, tana bayyana canjin mulki daga masarauta ta huɗu ta annabcin Littafi Mai Tsarki zuwa masarauta ta biyar, sannan kuma ta biyo bayan na farkon cikin wankin jini biyu na papanci, ta haka tana misalta canjin masarauta ta shida zuwa ga haɗin kai mai ninki uku na maciji, dabba, da annabin ƙarya, da kuma wankin jini na biyu na papanci.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Shirye-shiryen shekaru talatin da wani zamani na annabci ya biyo baya alama ce ta farko ta alkawarin Allah da jama’ar da Ya zaɓa. Sauyin mulkin ikon nan biyu cikin waɗannan shekaru talatin, wanda shekaru 1260 na tsanantawa suka biyo baya, ya yi daidai da shekaru talatin na shirye-shiryen Almasihu, waɗanda kwanaki 1260 na ceto suka biyo baya. Shirye-shiryen shekaru talatin na maƙiyin Almasihu sun kwaikwayi shekaru talatin na shirye-shiryen Almasihu. Ƙarshen shekaru talatin ɗin yana nuna ko dai ba Almasihu iko a baftismarsa, ko kuma ba maƙiyin Almasihu iko a shekara ta 538. Ba maƙiyin Almasihu ikon ya samo asali ne daga goyon bayan tattalin arziki da na soja da ya fito daga mulkin da ya gabace shi, kuma ikon da aka zubo a kan Almasihu ya fito ne daga mulkin da Ya bari shekaru talatin kafin wannan.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Ana nuna rabuwar tsakanin wa’adin biyu da wani ba da iko, kuma ana gane rabuwar tsakanin wa’adin biyu da Ibrahim da Bulus suka gabatar ta wajen kwatantawa mai sauƙi. A cikin bambancin shekaru talatin na Ibrahim da Bulus, lokacin shiri shi ne shekaru talatin na farko, masu wakiltar tsarin alkawari, wanda ya ba zuriyar Ibrahim iko su cika annabcin bauta a Masar. Shekaru ɗari huɗu da talatin suna kuma da wani ƙarin rabuwar alama, gama idan aka yi amfani da su daidai, shekaru ɗari biyu da goma sha biyar na farko ana wakilta su ta wurin wakilin Allah da Fir’auna. Gama ga Yusufu da shekaru 215 na farko, Fir’auna nagari ne, kuma ga Musa da shekaru 215 na biyu, Fir’auna mugun ne.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Wannan rabuwar tana nuna zamani biyu na ƙarni huɗu-huɗu. Za a iya shimfiɗa ƙarni huɗu na farko a kan ƙarni huɗu na biyu layi bisa layi, kuma a cikin yin haka, Yusufu da Musa, alpha da omega na annabci, suna hulɗa da Fir’auna nagari na alpha da Fir’auna mugaye na omega. Akwai babban haske da za a samu daga wannan la’akari na daidaituwa, amma ni kawai ina nuna cewa annabcin Abram game da ƙarni na huɗu yana bayyana shaidu biyu na ƙarni huɗun nan a cikin shekaru 430. Wannan wakilci ninki biyu na ƙarni huɗu yana samuwa a cikin jerin zuriyoyi na Farawa huɗu da biyar. Sa’ad da muka ɗauki Kayinu da Seth a matsayin farkon lissafa layukan jini, za mu ga cewa akwai ƙarni takwas daga Seth zuwa Nuhu, kuma idan aka raba su a tsakiya akwai wakilcin zamani biyu na ƙarni huɗu. Ana gane wannan a cikin layukan ƙarni takwas na duka Seth da Kayinu.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

An gabatar da zuriyoyi a surori na huɗu da na biyar tare da ƙarshen jerin tsatson, wato Nuhu. Nuhu alama ce ta alkawarin Allah da ’yan Adam kamar yadda bakan gizo ya wakilta. Abram alama ce ta alkawarin Allah da zaɓaɓɓen al’umma kamar yadda kaciya ta wakilta. Waɗannan alkawura biyu kullum suna daɗaure da juna, kuma Farawa sura ta goma sha ɗaya, inda muka sami hasumiyar Babel nan da nan bayan ambaliyar Nuhu, ita ce inda aka gabatar da zuriyar da take kaiwa ga Abram. A wannan nassi tsararraki goma ne, ba takwas ba. A cikin nassin da yake kaiwa ga Abram da nassin da yake kaiwa ga Nuhu an wakilta alkawarin Nuhu da na Ibrahim.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

A cikin nassin daga sura ta goma sha ɗaya wanda ya yi magana ga zaɓaɓɓen al’umma, mun ga cewa biyu daga cikin waɗannan tsararraki suna ɗauke da babban haske.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> Eber ya yi rai shekara talatin da huɗu, ya haifi Peleg. Bayan Eber ya haifi Peleg, sai ya yi rai shekara ɗari huɗu da talatin, ya kuma haifi maza da mata. Peleg kuwa ya yi rai shekara talatin, ya haifi Reu. Farawa 11:16–19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Ambaton Eber shi ne ambato na farko na kalmar Ibrananci da daga bisani aka gane a matsayin kalmar Ibrananci “Hebrew.” A cikin zuriyar zaɓaɓɓen jama’a, ɗaya daga cikin zuriya goma ana kiransa Hebrew, wato sunan da za a san zaɓaɓɓen jama’a da shi. A cikin ayoyi uku, an yi amfani da Eber da Peleg don nuna bambancin zaɓaɓɓiyar kabilar Ibraniyawa. Eber na nufin “ketarewa” ko “wanda yake ketarewa,” kuma shi ne tushen kalmar “Hebrew.” Abram alama ce ta waɗanda suke ketarewa daga Babila zuwa Ƙasar Alƙawari. “Peleg” na nufin “rarrabuwa” ko “tsagawa,” kamar yadda aka ambata a Farawa 10:25, inda aka sanar da mu cewa a kwanakin Peleg “ƙasa ta rabu.”

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

Eber da Peleg suna wakiltar rarrabuwar annabci ga waɗanda suke so su yi daidai wajen rarraba maganar gaskiya. Asalin zuriyar Nuhu ya haifar da layuka biyu na takwas, waɗanda suka wakilci rukuni biyu na ƙarni huɗu-huɗu, kamar yadda shekaru 430 a Masar suke yi. Asalin zuriyar Farawa sura ta goma sha ɗaya ana wakiltarsa da goma, ba takwas ba, domin shi ne asalin zuriyar zaɓaɓɓun mutane. An raba zaɓaɓɓun mutanen zuwa rukuni biyu na biyar-biyar, ta haka suna daidaituwa da misalin budurwai goma, wanda shi ne misalin mutanen alkawarin Allah.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

A cikin jerin zuriyar wannan zaɓaɓɓen jama’a, sunan Peleg da cikar tarihinsa suna wakiltar rarrabuwa tsakanin rukuni biyu na budurwai masu hikima ko marasa hikima, a daidai wannan matsayi a tarihin Littafi Mai Tsarki da aka raba duniya a hasumiyar Babel. A cikin jerin goma ɗin, Peleg shi ne na biyar, gama wannan shi ne tsakiyar goma. Eber, Baʾibrani, wanda Abram ya kwatanta, yana wakiltar budurwa marar hikima wadda ta ƙetare ta zama budurwa mai hikima, sa’ad da aka raba rukuni biyun a lokacin kiran tsakar dare. Eber, Baʾibrani na fari a suna, yana wakiltar Abram, Baʾibrani na fari ta wurin alkawari. Sa’ad da Ubangiji ya kira Abram ya fito daga Babila, hakan ya kwatanta saƙon kiran tsakar dare, wanda shi ne ba da iko ga mala’ika na biyu, wanda yake kiran maza da mata su fito daga Babila.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

Ana wakiltar misalin budurwai goma da Eber da Peleg, waɗanda suke wakiltar kira na fitowa, jim kaɗan kafin layin rabuwa na Peleg ya rufe ƙofar jarrabawar alheri. A cikin dangantakar annabci, Eber ya rayu shekara 430 bayan Peleg, wanda kuma daga nan ya rayu shekara 30. Mataki na farko na alkawari mai sassa uku na Abram an wakilta shi da Eber da Peleg. Abram, kamar yadda Eber da Peleg suke a matsayin layin rabuwa tsakanin rukuni biyu. Ƙarin da Bulus ya yi ga annabcin Abram shi ne ƙarin da Peleg ya yi ga annabcin Eber. Eber ya yi shelar shekaru 400, amma Peleg ya tantance shekaru 430. Saboda haka, Peleg ya wakilci Bulus, da ƙarin da Bulus ya yi na shekaru 30 ga shekaru 400, kuma hidimar Bulus ita ce ta bayyana Peleg na annabcin Littafi Mai Tsarki. “Peleg” na annabcin Littafi Mai Tsarki da Bulus ya bayyana ya wakilci raba al’umma daga zahiri zuwa ruhaniya.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Daga Shem zuwa Peleg zuriya biyar ce, kuma daga Rue zuwa Abram ma biyar ce.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> Sai ya ce wa Abram, Ka tabbata ƙwarai cewa zuriyarka za ta zama baƙuwa a cikin ƙasar da ba tasu ba ce, kuma za su bauta musu; su kuwa za su wahalar da su shekara ɗari huɗu. Farawa 15:13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> To, ga Ibrahim da zuriyarsa aka yi alkawuran. Bai ce ba, “Da zuriyoyi,” kamar na masu yawa; sai dai kamar na ɗaya, “Da zuriyarka,” wadda ita ce Almasihu. Kuma wannan nake faɗa, cewa alkawarin da Allah ya riga ya tabbatar a cikin Almasihu, shari’ar da ta zo bayan shekaru ɗari huɗu da talatin, ba za ta iya warware shi ba, har ta sa alkawarin ya zama mara amfani. Gama in gādon ya kasance ta wurin shari’a ne, to, ba na alkawari ba ne kuma; amma Allah ya ba Ibrahim shi ta wurin alkawari. Galatiyawa 3:16–18.

Thirty Years Old

Shekaru Talatin da Haihuwa

Jesus was thirty when he began His ministry.

Yesu yana da shekara talatin sa’ad da ya fara hidimarsa.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> Yesu kuwa da kansa ya fara hidimarsa yana kusan shekara talatin da haihuwa, ana kuma ɗauka cewa shi ɗan Yusufu ne, ɗan Heli. Luka 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Yusufu ya fara yi wa Fir’auna hidima a Masar sa’ad da yake ɗan shekara talatin.

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> Yusufu kuwa yana da shekara talatin sa’ad da ya tsaya a gaban Fir’auna, sarkin Masar. Yusufu kuma ya fita daga gaban Fir’auna, ya bi ko’ina cikin dukan ƙasar Masar. Farawa 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Annabi Ezekiyel yana da shekara talatin sa’ad da ya fara hidimarsa, kuma hidimarsa ta ɗauki shekaru ashirin da biyu.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Yanzu kuwa, a shekara ta talatin, a wata na huɗu, a rana ta biyar ga watan, sa’ad da nake a tsakiyar waɗanda aka kai bauta a bakin kogin Kebar, sai sammai suka buɗe, na kuwa ga wahayin Allah. Ezekiyel 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Ezekiyel yana da nassoshi na tarihi a cikin rubuce-rubucensa fiye da kowane annabi. A cikin rubuce-rubucen Ezekiyel akwai nassoshi kai tsaye goma sha uku zuwa ga kwanaki da za a iya tantancewa, kuma ba tare da sun sani ba, masana Littafi Mai Tsarki da masu tarihin duniya suna tabbatar da cewa hidimarsa ta ɗauki shekaru ashirin da biyu, ko da yake ba su sani ba cewa ashirin da biyu alama ce ta dubu ɗari da arba'in da huɗu.

King David was thirty years old when he began to reign and he reigned for forty years.

Sarki Dawuda yana da shekara talatin sa’ad da ya fara mulki, kuma ya yi mulki na shekara arba’in.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> Dawuda yana da shekara talatin sa’ad da ya fara mulki, kuma ya yi mulki shekara arba’in. A Hebron ya yi mulki a kan Yahuda shekara bakwai da wata shida; a Urushalima kuwa ya yi mulki shekara talatin da uku a kan dukan Isra’ila da Yahuda. 2 Sama’ila 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Mulkin Dauda na shekara arba’in lamba ce ta alama, kuma lokacin 40 yana kama da shekaru 430 na Abram da Bulus, domin an raba shekaru 40 ɗin gida biyu (7 da rabi da kuma shekaru 33). Lokuta biyun mulkin Dauda na shekara arba’in suna ɗauke da wani ƙarin asirin annabci, gama wani shaidar Littafi Mai Tsarki ya rubuta waɗannan lokuta biyun a matsayin shekaru bakwai da shekaru talatin da uku. Menene ƙarin watanni shida da ke cikin Littafin Sama’ila ta Biyu suke wakilta, kuma ta yaya 7.5 da 33 suke zama 40? Akwai wani haɗuwar watanni shida da dole ne ya wakilci wata gaskiyar annabci.

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> Kwanakin da Dawuda ya yi sarauta a kan Isra’ila kuwa shekara arba’in ne: shekara bakwai ya yi sarauta a Hebron, shekara talatin da uku kuma ya yi sarauta a Urushalima. 1 Sarakuna 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 lamba ce ta alama wadda ke wakiltar haɗuwar Allahntaka da ɗan’adamtaka, kuma hidimar Ezekiyel ta ɗauki shekara ashirin da biyu. Shekaru goma sha huɗun Yusuf sun kasu gida biyu na shekaru bakwai-bakwai, makon alkawarin Almasihu ya kasu zuwa lokaci biyu daidai na kwanaki 1260-1260, kuma mulkin Dauda na shekaru arba’in ya rabu zuwa lokaci biyu, tare da ƙarin wata alama da ke haɗa waɗannan lokaci biyu.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Yesu ne Annabi, Firist, kuma Sarki. A cikin kwanaki na ƙarshe zai ɗaukaka ikilisiyarsa mai nasara kamar tuta, kuma wannan ikilisiya tana da wakilci cikin Almasihu, annabi, firist, da sarki, wanda ya haɗa Allahntakarsa da mutane, waɗanda Ezekiyel annabi, Yusuf firist, da Dawuda sarki suke wakilta. Alamomi huɗun nan suna wakiltar shahararru uku a cikin tanderun wuta da aka ƙona har sau bakwai fiye da yadda aka saba, sa’an nan kuma na huɗu ya bayyana, kuma yana kama da ɗan Allah. Dukan duniya ta sami wakilci a wajen bikin hoton zinariya na Nebukadnezzar, kuma dukansu suka ga ikilisiya mai nasara, wadda ta ƙunshi annabi mutum, firist mutum, da sarki mutum, waɗanda mutum na huɗu na Allahntaka yake riƙe da su.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Shaiɗan ya mai da duniya bauta. Ya gabatar da wani Asabar na gunki, yana nuna masa kamar yana da muhimmanci ƙwarai. Ya sace sujada ta duniyar Kiristoci daga Asabarin Ubangiji ya mai da ita ga wannan Asabar na gunki. Duniya tana sunkuyawa ga al’ada, ga umarni da mutum ya ƙirƙira. Kamar yadda Nebukadnezzar ya kafa gumakinsa na zinariya a filin Dura, ya kuma ɗaukaka kansa, haka kuma Shaiɗan yake ɗaukaka kansa a cikin wannan Asabar na ƙarya, wanda ya sace masa sutar sama.” Review and Herald, March 8, 1898.

## The Number Four

Lambar Hudu

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

A matakin annabci, arba’in zakka ne ta ɗari huɗu na Abram, kuma huɗu zakka ne ta arba’in. Duk wata sifa ta annabci da ake samu a cikin lamba huɗu, dole ne ta yi daidai da alamar arba’in, wadda ita ma dole ne ta yi daidai da alamar ɗari huɗu. A cikin mahallin magana, huɗu sau da yawa yana wakiltar “na dukan duniya,” fahimta ce sananniya, amma kuma yana wakiltar “ci gaba” kuma a wasu mahallai “halaka mai ci gaba.”

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Ƙahoni huɗu na farko cikin ƙahoni bakwai suna wakiltar rushewar Yammacin Roma a hankali-a-hankali. Gabashin Roma a Konstantinoful ya ƙare da mika kai ga Sarakunan Usmaniyya huɗu. Ka’ida a kan ka’ida, Gabashin da Yammacin Roma sun ci gaba da watsewa a hankali-a-hankali cikin zamani huɗu, waɗanda ƙahoni huɗu suka wakilta, alhali kuma Musulunci na ƙaho na biyar da na shida yana ci gaba da kawo su ƙasa. Tare, layuka biyu ɗin nan suna nuna faɗuwar Roma a kan tsararraki huɗu na ƙahoni, yayin da yaƙin da ke ƙara tsananta da Musulunci yake kaiwa ga halakar ƙarshe sa’ad da sarakunan Musulunci huɗu suka karɓi fifiko a kan mulkin. Tarihin yamma da gabas ya fara ne da raba Daular da Constantine ya yi a shekara ta 330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Kaho huɗu na Roma ta yamma sun fara a shekara ta 330, kuma kaho na biyar da na shida suna wakiltar ikon da ya rushe Roma ta gabas, wadda ita ma Roma ta gabas ta fara a shekara ta 330. Duka Roma ta gabas da ta yamma sun ba da gudummawa ga aikin ɗora ikon papanci a kan kursiyin duniya a shekara ta 538, saboda haka layuka biyu na yamma da gabas suna zama misalin ƙahonin biyu na Amurka, wadda take mayar da ikon papanci a kan kursiyin mulki a lokacin dokar Lahadi. Roma ta yamma ita ce alamar mulkin coci a dangantakar annabci, kuma Roma ta gabas ita ce alamar mulkin jiha.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

A cikin tarihin faɗuwar Roma ta yamma da ta gabas, ana gabatar da tarihin Roma ta papanci. Da farawa da cocin almajiran, wadda Afisa take wakilta, ikkilisiyoyi uku na farko suna kaiwa ga ikkilisiya ta huɗu, wadda ita ce papanci daga 538 har zuwa 1798. A cikin Ru’ya ta Yohanna goma sha uku, an bayyana papanci a matsayin mai mulki na watanni 42, bayan munanan rauninta na mutuwa na 1798 ya warke a dokar Lahadi. “Lokaci kuma ba zai ƙara kasancewa ba” bayan 1844, saboda haka watanni arba’in da biyu alama ce ta lokacin tsanantawa daga dokar Lahadi har sai Mika’ilu ya tashi tsaye. Magabatan farko sun fahimci cewa ikkilisiyoyi, hatimai da ƙahoni suna wakiltar layuka uku na tarihi waɗanda suke tafiya a layi ɗaya da juna. Dafaidar da shaidar annabci ta Roma ta yamma a kan layin Roma ta gabas da layin Roma ta papanci ba aikace-aikacen annabci ba ne da Millerites suka yi amfani da shi, amma wannan dabara ba ta saɓa wa ko ɗaya daga cikin fahimtunsu da aka riga aka kafa ba.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Layi a kan layi, ƙaho huɗu na fari za a shimfiɗa su a kan tarihin da ƙaho na biyar da na shida suka wakilta, sa’an nan kuma a kan layin ikilisiyoyi uku na fari waɗanda suke kaiwa ga zamanin tsanantawar papacy da ikilisiya ta huɗu ta wakilta. Ƙaho huɗu a kan layi na farko, sarakunan sultan huɗu a kan layi na biyu, da ikilisiyoyi huɗu a kan layi na uku. Lambar “huɗu” tana wakiltar abin da ya shafi duniya baki ɗaya, amma kuma tana wakiltar lalacewa mai ci gaba na ko dai ikon farar hula ko ikon addini. Mahallin magana ne yake ƙayyade abin da take wakilta.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

A lokacin dokar Lahadi, ikon papanci zai sāke dawowa. A karo na farko da aka ba papanci iko, an yi wani tsawon lokaci na shiri na shekaru talatin. A cikin majami’u huɗu na farko, majami’a ta huɗu ita ce papanci, kuma majami’a ta farko ita ce almajirai, wadda aka wakilta da Afisa. Tsararraki uku na farko na ikilisiyar Kirista sun kai ga majami’a ta huɗu ta Tiyatira, wadda aka wakilta da Jezebel. Sa’ad da ka isa Tiyatira, a shekara ta 538, an kafa dokar Lahadi a Majalisar Orleans, ta haka ana gane dokar Lahadi a Amurka, sa’ad da mummunan raunin shekara ta 1798 ya warke.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Tarihi tun daga 1798 har zuwa dokar Lahadi a Amurka, cocin huɗu na farko ne suke wakilta. Coci ta huɗu, wato Tiyatira, ita ce dokar Lahadi, da kuma tsanantawar Paparoma da ke biye da ita. Coci ta farko, Afisa, cocin da ta rasa ƙaunarta ta farko, ta kai ƙarshe a ƙarshen wannan hallaka mai ci gaba ta matakai huɗu, a dokar Lahadin Tiyatira. Tsarar da take kaiwa ga dokar Lahadin Tiyatira ita ce tsara ta uku ta Pergamos. Tiyatira tana wakiltar dokar Lahadi har zuwa ƙarshen lokacin alheri, kuma Pergamos tana wakiltar sulhun tsara ta uku wanda yake shirya hanya domin Tiyatira. Tsara ta uku ta Pergamos, da sulhun da take wakilta, an fara cika ta ne a zamanin Constantine, wanda ya kafa dokar Lahadi ta farko ƙwarai a shekara ta 321. Amurka ta fara ne a matsayin ɗan ragon Afisa, amma sa’ad da ta maido da Tiyatira kan karagar mulki, sai ta yi magana kamar maciji.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Ana wakiltar hallakar Amurka a hankali ta wurin majami’u huɗu na farko na Ru’ya ta Yohanna. Hallakar masarauta ta shida ta annabcin Littafi Mai Tsarki a hankali tana faruwa ne cikin tsararraki huɗu waɗanda suke kaiwa ga dokar Lahadi, inda dabbar ƙasa take magana kamar dragon. Tsara ta ƙarshe ana wakiltarta da dragon, wato wani dabba mai rarrafe, kamar yadda yake a cikin Lambun Adnin, kuma saboda wannan dalili, duka Yohanna Mai Baftisma da Yesu suka kira tsara ta ƙarshe ta Isra’ila ta dā, “tsarar macizai masu dafi.”

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Tsara ta huɗu kuma ta ƙarshe ita ce ko dai “zaɓaɓɓiyar tsara” mai wakiltar ɗari da arba’in da huɗu na dubu, ko kuma kishiyarta, tsarar macizai masu dafi. Wata rukuni ta siffanta surar Almasihu, ɗaya kuma surar dabbar—macijin. An bayyana tsarar macizai masu dafi kai tsaye sau huɗu a cikin Maganar Allah. Mahallin da ke kewaye da kowace magana dabam yake.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Amma da ya ga da yawa daga cikin Farisiyawa da Sadukiyawa suna zuwa baftismarsa, sai ya ce musu, Ya ku zuriyar macizai masu dafi, wa ya gargaɗe ku ku gudu daga fushin da ke zuwa? Matiyu 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Idan “tsarar macizai” kawai wasu kalaman zagi ne game da wasu ƙungiyoyin mutane biyu da Yohanna bai so ba, to da babu abin da za a faɗa game da wannan furuci. Amma kowace kalma mai tsarki ce a cikin Maganar Allah, saboda haka Yohanna yana ɗora wa Sadukiyawa da Farisiyawa wani takamaiman suna. Ana bayyana ma’anar wannan suna ta annabci ne ta mahallin nassin da aka furta shi a ciki. A cikin wannan nassi an nuna Yohanna yana cika hidimarsa, sa’an nan kuma Sadukiyawa da Farisiyawa suka shiga cikin labarin. A cikin ayoyin farko an bayyana Yohanna a matsayin “muryar mai kira a jeji” ta Ishaya.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> A cikin waɗannan kwanaki Yahaya Mai Baftisma ya zo, yana wa’azi a jejin Yahudiya, yana cewa, Ku tuba: gama mulkin sama ya yi kusa.

> For this is he that was spoken of by the prophet Esaias, saying,

> Gama wannan shi ne wanda annabi Ishaya ya yi magana a kansa, yana cewa,

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Muryar mai kira cikin jeji, Ku shirya hanyar Ubangiji, ku daidaita tafarkunsa.

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> Shi kuwa Yohanna yana sanye da rigar gashin raƙumi, da ɗamarar fata a kugunsa; abincinsa kuma fara ne da zuma ta jeji.

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Sai Urushalima, da dukan Yahudiya, da dukan yankin da yake kewaye da Urdun, suka fita zuwa gare shi; kuma ya yi musu baftisma a cikin Urdun, suna furta zunubansu. Amma da ya ga da yawa daga cikin Farisiyawa da Sadukiyawa suna zuwa wajen baftismarsa, sai ya ce musu, Ya ku zuriyar macizai masu dafi, wa ya gargaɗe ku ku tsere daga fushin da yake zuwa? Matiyu 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

An yi wa ƙarni na ƙarshe na Isra’ila ta dā lakabi da “ƙarni na macizai,” ta bakin wani annabi da ya fito daga jeji. Yahaya shi ne annabin da ya cika matsayin manzon Malakai, wanda ya shirya hanya domin Manzon Alkawari, shi ma kuwa shi ne muryar da take cikin jeji wadda Ishaya ya bayyana.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Idan muka ɗauki “ganye” a matsayin alama, za mu ga cewa suna wakiltar “ikrarin bangaskiya.” Ambaton farko shi ne game da Adamu da Hauwa’u, waɗanda suka rufe rashin adalcinsu da ganyen ɓaure. A dā sun kasance suna sanye da tufafin haske, tufafin adalci; amma da wannan ya gushe, sai suka gane cewa su Laodikeyawa ne tsirara, waɗanda suke zaton abin da suke bukata kawai shi ne su ɓuya a bayan “ganyen ikrarin bangaskiya,” kuma komai zai yi kyau. A gaba cikin wannan nassi, Yahaya ya yi magana kai tsaye a kan Yahudawan Laodikiya da suke dogara ga zuriyar Ibrahim domin ta cece su, gama zaton da suka yi ba kome ba ne face ganye marasa amfani na ikrarin bangaskiya. Tufafin mutum suna wakiltar ko wane ne shi.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Bishiyoyi alama ne na mutane da na mulkoki, kuma ’ya’yan itace, reshe, iri, ƙasa, ruwa, saiwa, kuma a bayyane ganye duka suna wakiltar takamaiman alamu na annabci kowannensu a kansa; amma kowace daga cikin waɗannan gaskiyoyi tana da alaƙa da sauran alamomin da ake wakilta a cikin layuka daban-daban na annabci waɗanda suke amfani da alamomin annabci da suka haɗu suka ƙirƙiri “bishiya.” Tabbas, alamar annabci ta farko ta bishiya ita ce tana wakiltar gwajin rai ko mutuwa.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Saƙon Yohanna yana wakiltuwa ta wurin tufafin da ya sa, da abincin da ya ci. Abincin annabci, kamar mana a farkon Isra’ila ta dā, ko Gurasar Sama a ƙarshe, dole ne a ci shi. Abincin yana wakiltar saƙon gwaji na annabci wanda dole ne a ci, domin shi ne naman Kristi da jininsa. Tufafin da Yohanna ya sa da abincin da ya ci suna bayyana saƙon, da manzon da ya shirya hanya domin Kristi. Yohanna yana misalta manzo na ƙarshe wanda yake shirya hanya domin Kristi, wanda shi ne Manzon Alkawari wanda ba zato ba tsammani yake zuwa haikalinsa a lokacin dokar Lahadi. Sa’ad da hakan ya faru, budurwai marasa hikima, waɗanda su ma Laodiyawa ne da kuma ciyayi marasa amfani, suna wakiltar tsararraki na huɗu na ƙarshe na waɗanda suke da’awar cewa su ne halastattun mutanen alkawarin Ibrahim, kamar yadda Farisiyawa da Sadukiyawa suka yi a lokacin da Yohanna ya bayyana daga jeji.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Yahaya ya sa tufafin gashin raƙumi, da ɗamarar fata wadda ta haɗa da abin ɗaurewa irin wanda dabbobin gona suke da shi tare da karkiya. Ya ci, sabili da haka saƙonsa ya ƙunshi fara, babbar alama ta Musulunci a cikin Nassosi, kuma ya gauraya saƙonsa na Musulunci da zuma.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> Sai gidan Isra’ila ya sa masa suna Manna; kuma yana kama da irin koriyanda, fari; ɗanɗanonsa kuwa kamar wainar sirara ce da aka yi da zuma. Fitowa 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Manna alama ce ta Maganar Allah, kuma ɗanɗanonta kamar zuma yake; wannan ne annabawa suka bayyana a matsayin ɗanɗanon saƙon da aka wakilta su suna ci. Yahaya ya kawo saƙon Musulunci kamar yadda aka wakilta shi ta wurin fara, da ɗamarar fatar raƙumi da gashin raƙumi. Fara da raƙumi duka alamu ne na Musulunci. Wannan saƙon Musulunci ya gaurayu da haskakawar Maganar Allah wadda aka wakilta da “zuma.”

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> Sai Yonatan ya ce, Ubana ya jefa ƙasar cikin wahala: ku duba, ina roƙonku, yadda idanuna suka haskaka, domin na ɗan ɗanɗana kaɗan daga wannan zuma. 1 Samuel 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Yahaya bai tsaya ga wakiltar saƙon Musulunci kaɗai ba, amma ya fito daga jeji, kamar yadda Iliya ma ya yi; kuma Yahaya bai ci zuma kawai ba, ya ci zuma ta jeji, domin shi, kamar Almasihu, ba a horar da shi a cibiyoyin zamaninsa ba, waɗanda suke da tasonsu na saƙo, wanda aka wakilta da yistin Farisiyawa da Sadukiyawa. Yahaya ya ci zuma daga jeji, domin Ruhu Mai Tsarki ne ya horar da shi a waje da cibiyoyin addinin zamaninsa. Irin ɗamarar da aka saba amfani da ita a wancan zamani tana ɗauke da na’urar maƙala wadda mutum kan ɗaura rigarsa ta gashin raƙumi a kai. Wannan maƙalar tana wakiltar Yahaya, wanda shi ne wurin juyawa daga bagade na duniya zuwa bagade na sama.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Annabi Yohanna shi ne mahaɗin da ya haɗa zamanai biyu na rarraba ayyukan Allah. A matsayin wakilin Allah, ya fito fili domin ya nuna dangantakar da ke tsakanin shari’a da annabawa da kuma tsarin Kiristanci. Shi ne ƙaramin haske, wanda mafi girman haske zai biyo baya. An haskaka tunanin Yohanna ta wurin Ruhu Mai Tsarki, domin ya ba mutanensa haske; amma babu wani haske da ya taɓa haskawa ko kuwa zai taɓa haskawa a sarari haka a kan ɗan adam da ya fāɗi kamar wanda ya fito daga koyarwa da misalin Yesu. Almasihu da aikinsa an fahimce su ne kawai a duhu, kamar yadda aka kwatanta su a cikin hadayun inuwa. Ko Yohanna ma bai fahimci gaba ɗaya rayuwa mai zuwa, marar mutuwa, ta wurin Mai Ceto ba.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

An gabatar da rigar ƙofa ta Yohanna ne a daidai lokacin baftismar Almasihu, wadda ita ce mahangar juyawa, kamar yadda wurin da Yohanna yake yin baftisma ya wakilta. An kira wannan wuri Betabara, ma’ana “mafakar ketarewa,” kuma shi ne ainihin wurin da Isra’ila ta dā ta shiga Ƙasar Alƙawari sa’ad da suka fito daga jeji, kamar yadda Yohanna ya yi.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Hakika, motsin mutum dubu ɗari da arba’in da huɗu ne Yahaya yake wakilta, amma abin da muke nuni da shi kawai shi ne cewa, sa’ad da aka yi wa Yesu baftisma, ita ce waccan tsara da Shi da Yahaya suka kira “tsarar macizai masu dafi.” Yesu ya zo ne domin ya ɗaukaka Dokar Umarnai Goma ta Allah, kuma Shi ne ya hure kowace kalma a cikin Littafi Mai Tsarki; saboda haka, sa’ad da Ya kira tsara ta ƙarshe ta Isra’ila ta dā da suna tsarar macizai masu dafi, Ya san sarai cewa umarni na biyu yana fayyace hukuncin da ake aiwatarwa a tsara ta uku da ta huɗu.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Tsararraki na uku da na huɗu suna wakiltar hukunci mai ci gaba wanda yake ƙarewa a tsararraki na huɗu, wato tsararrakin macizai masu dafi. Baftismar Almasihu tana misalta 9/11. Tsararrakin Laodiceya na Adventist na Rana ta Bakwai yana cikin tsararrakinsa na ƙarshe tun daga wancan lokaci. Saƙon Yahaya zuwa ga Farisiyawa da Sadukiyawa shi ne saƙon Laodiceya.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Amma da ya ga da yawa daga cikin Farisiyawa da Sadukiyawa suna zuwa wajen baftismarsa, sai ya ce musu,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> Ya ku tsarar macizai masu dafi, wa ya gargaɗe ku ku gudu daga fushin da ke zuwa?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Saboda haka ku fitar da ’ya’yan da suka dace da tuba; kuma kada ku yi zaton za ku ce a cikin zukatanku, Muna da Ibrahim a matsayin ubanmu:

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> gama ina gaya muku, Allah mai iko ne daga cikin waɗannan duwatsu ya tayar wa Ibrahim ’ya’ya.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> Kuma yanzu ma an riga an kafa gatari a gindin itatuwa; saboda haka kowane itace da ba ya ba da kyakkyawan ’ya’ya ana sare shi, a jefa shi cikin wuta. Ni dai ina yi muku baftisma da ruwa domin tuba; amma wanda yake zuwa bayana ya fi ni ƙarfi, wanda ban isa in ɗauki takalmansa ba; shi ne zai yi muku baftisma da Ruhu Mai Tsarki, da kuma wuta: Mai mazuginsa yana hannunsa, zai kuma tsabtace masussukarsa sarai, ya tattara alkamasarsa cikin rumbu; amma zai ƙone ƙaiƙayi da wutar da ba a iya kashewa.

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> Sai Yesu ya zo daga Galili zuwa Urdun wurin Yohanna, domin ya yi masa baftisma. Matiyu 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Yesu ya fito daga Galili, wadda take wakiltar wani muhimmin juyi da ya yi daidai da maƙallin ɗamarar Yohanna, da kuma ma’anar Betabara. Aikin Yohanna na shirya hanya, a sa’an nan ya canja zuwa aikin Almasihu na tabbatar da alkawari. Shekaru talatin na shiri sun ƙare, kuma shekaru uku da rabi kafin da bayan gicciye suka fara.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Saƙon Yohanna gargadi ne game da fushin da ke zuwa a halakar Urushalima, halakar da kuma take wakiltar ƙarshen duniya da annobai bakwai na ƙarshe. An kafa wannan saƙon gargadi a cikin mahallin Musulunci, kuma wani mutum ne ya isar da shi wanda bai cika manzon Malaki da ke shirya hanya kawai ba, da kuma muryar Ishaya a jeji, amma har ma da saƙon Iliya, gama tufafin Yohanna sun yi daidai da na Iliya kamar yadda saƙon Yohanna ya yi daidai da na Iliya.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> Sai ya ce musu, Wane irin mutum ne ya fito ya tarye ku, ya kuma faɗa muku waɗannan kalmomi? Suka amsa masa suka ce, Mutum ne mai gashi, kuma yana ɗaure da abin ɗamara na fata a ƙugunsa. Sai ya ce, Iliya mutumin Tishbe ne. 2 Sarakuna 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Da a tambaye su game da Yahaya, ba game da Iliya ba, cewa, “wace irin mutumi ne shi?” da an amsa musu, “mutum ne mai gashi, kuma yana daure da ɗamarar fata a kugu.” Dukan hidimar Yahaya ta watanni shida an wakilta ta a wurin da aka keɓe ƙarni na ƙarshe kuma na huɗu musamman, aka kuma bayyana shi. Saƙon Laodikiya zuwa gare su yana kai hari kai tsaye ga iƙirarin kasancewa mutanen alkawarin Allah, yana gargaɗe su game da fushin da ke zuwa kamar yadda aka kwatanta da gatari yana bugun saiwoyin itatuwa. Saƙon ya ƙunshi cewa Almasihu zai kammala aikin gwaji da Yahaya ya fara. Daga baya a cikin Matiyu, Yesu ma ya kira Yahudawa “tsarar macizai,” kuma Ya ci gaba da ɗaukar wannan tunani daga jigon Yahaya na sare itace, Ya kuma bayyana dalili.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> Ko dai ku mai da itacen nagari, ’ya’yansa ma su zama nagari; ko kuwa ku mai da itacen lalatacce, ’ya’yansa ma su zama lalatattu: gama ana sanin itace ta wurin ’ya’yansa. Ya ku ’ya’yan macizai masu dafi, yaya za ku iya faɗin abubuwa masu kyau, alhali kuwa ku mugaye ne? gama daga yalwar zuciya baki yake magana. Mutum nagari daga kyakkyawan taskar zuciyarsa yakan fito da abubuwa masu kyau: mugun mutum kuma daga muguwar taskar zuciyarsa yakan fito da abubuwa mugaye. Amma ina gaya muku, Kowace maganar banza da mutane za su faɗa, za su bada lissafinta a ranar shari’a. Gama ta wurin maganganunka za a kuɓutar da kai, kuma ta wurin maganganunka za a hukunta ka. Matiyu 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Ranar shari’a, bisa ga umarni na biyu, tana cikin tsara ta huɗu. Shari’ar tana dogara ne bisa ga saƙon da muke faɗa, kuma wannan saƙo yana fitowa ne daga zukatanmu. Saƙon da muke faɗa ne yake bayyana ko mu ne “zaɓaɓɓiyar tsara” ta Bitrus ko kuwa “tsarar macizai masu dafi.” Kowanne rukuni yana bayyana a ƙarshen wani tsari na gwaji inda Kristi, kamar mutumin da ke share ƙasa da goga, yake tsabtace masussukinsa. Kamar yadda yake da mai a cikin misalin budurwai goma, saƙon yana wakiltuwa ne ko dai ta mugun zuciya ko kuwa ta kyakkyawar zuciya. Nassin Kristi ya ƙara da cewa wannan tsarar macizai masu dafi, wadda ita ce tsara ta huɗu kuma ta ƙarshe—tana neman alama, kuma alamar kaɗai da za a ba su ita ce alamar Yunana.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> Sai waɗansu daga cikin malaman Attaura da Farisiyawa suka amsa, suna cewa, Malam, muna so mu ga alama daga gare ka. Amma ya amsa ya ce musu, Muguwar tsara mai yin zina tana neman alama; amma ba za a ba ta wata alama ba, sai dai alamar annabi Yunusa. Gama kamar yadda Yunusa ya yi kwana uku da dare uku a cikin cikin babban kifin, haka kuma Ɗan Mutum zai yi kwana uku da dare uku a cikin zuciyar ƙasa. Mutanen Nineba za su tashi a shari’a tare da wannan tsara, su hukunta ta: domin sun tuba a wa’azin Yunusa; kuma, ga shi, wanda ya fi Yunusa girma yana nan. Sarauniyar kudu za ta tashi a shari’a tare da wannan tsara, ta hukunta ta: gama ta zo daga iyakar duniya domin ta ji hikimar Sulemanu; kuma, ga shi, wanda ya fi Sulemanu girma yana nan. Matiyu 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Almasihu ya kira Yahudawa zuriyar macizai masu dafi, kuma Yana amfani da misalan shari’a kamar saƙon Yunana, da kuma saƙon hikimar Sulemanu. Yesu yana tantancewa ta wajen ma’anar mahallin zance, kuma tare da shaidu biyu, cewa zuriyar macizai masu dafi ita ce tsara ta huɗu, gama a tsara ta huɗu ne ake cika hukunci.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Mutane dubu ɗari huɗu da arba’in da huɗu su ne tuta, ko kuma alamar kwanakin ƙarshe, kamar yadda shari’ar Allah da Asabar suke. Alamar Yunana ita ce alamar tashin matattu, wadda ga Yahudawan zamanin Almasihu ita ce baftismarsa, sa’ad da Ruhu Mai Tsarki ya sauko, yana wakiltuwa da kurciya. Yunana yana nufin “kurciya.” Yunana, Yahaya Mai Ru’ya ta Wahayin Allah, Daniyel, Yusuf da Li’azaru suna wakiltar mutanen dubu ɗari huɗu da arba’in da huɗu, waɗanda aka tashe su daga kasancewa matattu a kan titi har kwana uku da rabi. A wannan lokaci ne za su sauya daga Laodikeawa zuwa Filadelfiyawa, ta haka kuma su zama na takwas wanda yake daga cikin bakwai. Yunana yana wakiltar baftisma, gama an jefa shi cikin ruwa kuma ya mutu a alama sa’ad da babban kifin ya haɗiye shi. Bayan haka aka tashe shi, kamar yadda aka yi wa Yahaya, sa’ad da aka fitar da shi daga mai mai tafasa, kuma kamar yadda aka yi wa Daniyel sa’ad da aka fitar da shi daga kogon zakuna, da kuma kamar yadda aka yi wa Yusuf sa’ad da aka fitar da shi daga rami, kamar yadda aka yi wa Li’azaru, mu’ujizar hatimcewa a zamanin Almasihu. Yahudawa ba su iya ganin alamar Yunana, kamar yadda tashin Almasihu yake wakilta, da wani haske fiye da yadda Adventism yake ganin alamar 9/11, wadda ita ce alamar Yunana.

We will continue these subjects in the next article.

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

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> “Saƙon gargaɗin da yanzu zai zo ga mutanen Allah, na kusa da na nesa, shi ne saƙon mala’ika na uku. Kuma waɗanda suke neman su fahimci wannan saƙo, Ubangiji ba zai bishe su su yi amfani da Kalmar ba ta hanyar da za ta rushe tushen kuma ta kawar da ginshiƙan bangaskiyar da ta mai da Seventh-day Adventists abin da suke a yau. Gaskiyar da take ta bayyana a cikin tsarinta, yayin da muka ci gaba a kan layin annabcin da aka bayyana cikin Kalmar Allah, gaskiya ce, mai tsarki, madawwamiyar gaskiya har wa yau. Waɗanda suka bi wannan tafarki ƙafa da ƙafa a cikin tarihin da ya gabata na ƙwarewarmu, suna ganin jerin gaskiya cikin annabce-annabce, an shirya su su karɓi kuma su yi biyayya ga kowane haske da ya hasko. Suna addu’a, suna azumi, suna bincike, suna haƙowa domin gaskiya kamar neman ɓoyayyun taskoki, kuma Ruhu Mai Tsarki, mun sani, yana koyar da kuma shiryar da mu. An gabatar da ra’ayoyi masu yawa, waɗanda suke ɗauke da kamannin gaskiya, amma da yake an gauraya su da nassosin da aka fassara ba daidai ba kuma aka yi amfani da su ba daidai ba, sai suka kai ga kurakurai masu haɗari. Mun sani sarai yadda aka kafa kowane batu na gaskiya, kuma yadda aka sa masa hatimi ta wurin Ruhu Mai Tsarki na Allah. Kuma dukan wannan lokaci ana jin muryoyi suna cewa, ‘Ga gaskiya nan,’ ‘Ni ne nake da gaskiya; ku bi ni.’ Amma gargaɗin ya zo, ‘Kada ku bi su. Ban aike su ba, amma suka ruga.’ (Duba Irmiya 23:21.)”

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> “Jagororin Ubangiji sun kasance bayyanannu, kuma mafi banmamaki ne ayoyinsa na abin da yake gaskiya. Ubangiji Allah na sama ya kafa batu bayan batu. Abin da yake gaskiya a wancan lokaci, gaskiya ne a yau. Amma muryoyi ba sa dainawa ana jin su—‘Wannan shi ne gaskiya. Ina da sabon haske.’ Amma waɗannan sababbin haske a cikin layukan annabci suna bayyana ne ta wajen ba da Kalma ma’anar da ba ta dace ba da kuma barin mutanen Allah suna yawo ba tare da anga da zai riƙe su ba. Da ɗalibin Kalma zai karɓi gaskiyoyin da Allah ya bayyana a cikin jagororin mutanensa, ya mai da waɗannan gaskiyoyin nasa, ya narkar da su, ya kuma shigar da su cikin rayuwarsa ta aikace, da sun zama hanyoyi masu rai na haske. Amma waɗanda suka sa kansu ga nazartar sabbin ka’idoji, suna da gaurayen gaskiya da kuskure a haɗe, kuma bayan sun yi ƙoƙarin sa waɗannan abubuwa su zama fitattu, sun nuna cewa ba su kunna fitilarsu daga bagaden allahntaka ba, kuma ta mutu cikin duhu.” Selected Messages, littafi na 2, 103, 104.

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