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

Littafin Yowel da Ikilisiyar Adventist ta Kwana Bakwai ta Laodikiya — Lamba ta Sha Biyu

Number Twelve

Lamba Sha Biyu

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Burina ita ce in gabatar da shaidar annabci ta Joel ta irin wannan hanya da za a iya gane shaidar Joel a cikin abin da Bitrus yake faɗa da kuma aikatawa a Fentikos. Ina da tabbaci cewa Littafi Mai Tsarki a sarari yake game da abin da Bitrus yake yi da kuma faɗa a Fentikos, amma ina neman in fahimci abin da Bitrus yake wakilta ta annabci a cikin tarihin ruwan sama na ƙarshe, sa’ad da ya gabatar da saƙon Fentikos cikin sharuddan cikar littafin Joel.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Bitrus alama ne na ragowar mutanen Allah, kuma ba a nuna shi a Pentikosti kaɗai ba, amma kuma a Kaisariya Filibbi cikin Matta 16. Kaisariya Filibbi tana cikin aya ta goma sha uku zuwa ta goma sha biyar na Daniyel goma sha ɗaya, ayoyi uku waɗanda suka gabatar da yaƙi wanda aka fara cika shi a lokacin tarihi sa’ad da ake kiran Kaisariya Filibbi da Panium. Ayoyi na goma sha uku zuwa goma sha biyar suna gaba da aya ta goma sha shida, wadda ke bayyana dokar Lahadi a cikin Amurka. Aya ta goma tana bayyana rushewar Tarayyar Soviet a shekara ta 1989. Ayoyi na goma zuwa goma sha shida na Daniyel goma sha ɗaya suna wakiltar lokacin daga 1989 har zuwa dokar Lahadi, kuma wannan lokacin shi ne “ɓoyayyen tarihi” na aya ta arba’in ta wannan sura.

## The Hidden History in BOLDFACE

Tarihin da ke ɓoye a cikin BABBAN BAKI

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> Kuma a lokacin ƙarshe sarkin kudu zai tunkare shi da farmaki:

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Amma ’ya’yansa za su tashi, su tattara tarin manyan rundunoni; sarkin arewa kuwa zai zo masa kamar guguwa, da karusai, da mahayan dawakai, da kuma jiragen ruwa masu yawa; zai shiga cikin ƙasashe, ya mamaye su, ya ratsa su. Lalle ɗaya zai zo, ya mamaye, ya ratsa; sa’an nan zai komo, ya tashi da ƙarfi, har zuwa ga kagararsa.

## 2014 the battle of Raphia

2014 yaƙin Raphia

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> Sarkin kudu kuma zai cika da fushi, ya fito ya yi yaƙi da shi, wato da sarkin arewa; shi kuma zai tattara babban taro; amma za a ba da taron cikin hannunsa. Kuma sa’ad da ya kwashe taron, zuciyarsa za ta ɗaukaka; zai kuma hallaka dubbai masu yawa ƙwarai: amma ba zai sami ƙarfi ta wurin haka ba.

## The battle of Panium (Caesarea Philippi)

Yaƙin Panium (Kaisariya Filibbi)

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Gama sarkin arewa zai komo, ya kuma tara taro mai yawa fiye da na dā, kuma tabbatacce zai zo bayan waɗansu shekaru da babban runduna da dukiya mai yawa.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> A waɗannan lokuta kuwa da yawa za su tashi su yi gāba da sarkin kudu; haka ma ɓata-garin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayin; amma za su fāɗi.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Sa’an nan sarkin arewa zai zo, ya tara tudun kewaye, ya kuma ƙwace birane mafiya katanga; rundunonin kudu kuwa ba za su iya tsayawa masa ba, haka ma zaɓaɓɓun mutanensa, kuma ba za a sami wani ƙarfi na tsayawa masa ba.

## The Sunday law in the USA

Dokar Lahadi a ƙasar Amurka

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Amma wanda zai zo ya yaƙe shi zai yi bisa ga nufinsa ne; kuma “ba wanda zai tsaya” a gabansa; kuma “zai tsaya” a ƙasa mai ɗaukaka, wadda za ta lalace ta wurin hannunsa. Zai kuma shiga cikin ƙasa mai ɗaukaka, kuma ƙasashe da yawa za a rushe su: amma waɗannan za su kuɓuta daga hannunsa, wato Edom, da Mowab, da manyan mutanen ’ya’yan Ammon. Haka kuma zai miƙa hannunsa a kan ƙasashe: kuma ƙasar Masar ba za ta tsira ba. Daniyel 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Sa’ad da Bitrus yake a annabce a Kaisariya Filibbi (Panium), kuma Pentikosti shi ne lokacin ruwan sama na ƙarshe, wannan yana sanya shi cikin “ɓoyayyar tarihi” ta aya ta arba’in. Ina nufin in yi magana game da yaƙin Ukrainiya na yanzu wanda aka wakilta a aya ta goma sha ɗaya ta sura ta goma sha ɗaya, da kuma yaƙin Panium mai zuwa na ayoyi na goma sha uku zuwa goma sha biyar, wanda yake kaiwa zuwa Yaƙin Duniya na Uku, waɗanda su ne al’amuran waje tsakanin 1989 da dokar Lahadi; amma a halin yanzu muna tantance tarihin mala’ika na uku daga Oktoba 22, 1844 har zuwa kafuwar coci mai shari’a a 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Layin yana nuna zuwan mala’ika na uku a ranar 9/11 (1844) har zuwa dokar Lahadi (1863). Dokar Lahadi an misalta ta da Sanarwar ’Yantarwa wadda ta shelanta ’yanci; ta haka tana zama misalin dokar Lahadi inda ake kawar da ’yanci. ’Yancin da shugaban Republican na farko ya shelanta, yana misalta ’yancin da shugaban Republican na ƙarshe zai kawar—wanda, bisa ga annabci, an ƙaddara ya zama azzalumin mai mulkin kama-karya a lokacin dokar Lahadi.

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> “Sa’ad da al’ummarmu za ta yi watsi da ƙa’idodin gwamnatinta har ta kafa dokar Lahadi, a cikin wannan aiki Furotestanci zai haɗa hannu da Papanci; wannan ba zai zama wani abu dabam ba face ba da rai ga zaluncin kama-karya wanda tun daɗe yana sa ido da kwaɗayi ga damar da zai sake afkawa cikin mulkin danniya mai aiki.” Testimonies, juzu’i na 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

Shekara ta 742 K.H. ita ce tarihin alfa da ya fara annabce-annabcen lokaci na Ishaya 7:8, wanda ya kai ga cikar omega a 1863. A 742, Ahaz, sarkin mulkin kudu na Yahuda, yana shiga cikin yaƙin basasa da ƙabilu goma na arewa waɗanda suka ƙunshi mulkin arewa. An nuna tarihin 742 K.H. a cikin Yahuda, ainihin ƙasa mai ɗaukaka ta Nassosi, wadda ainihin Yahudawa suka zauna a cikinta kuma aka wakilta a cikin nassin ta wurin mugun sarki marar hikima, Ahaz—ta haka yana zama alamar tarihin omega na 1863. Tarihin omega na 1863 yana cika ne a cikin lokacin da Amurka take mulki a matsayin dabbar duniya, mulki na shida na annabcin Littafi Mai Tsarki. Amurka ita ce ƙasa mai ɗaukaka ta ruhaniya, wadda ta ƙunshi Kiristancin Furotesta waɗanda a bisa Littafi Mai Tsarki Yahudawa ne na ruhaniya. Yaƙin basasa tsakanin arewa da kudu a 742 K.H. a tarihin alfa ya kwatanta yaƙin basasa tsakanin arewa da kudu a tarihin omega na 1863. Tare, waɗannan shaidu biyu suna kwatanta tarihin waje da ke kaiwa ga dokar Lahadi inda ƙasa mai ɗaukaka ta ruhaniya za ta sake rabuwa zuwa rukuni biyu.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

A shekara ta 742 K.H., ikon arewa ya wakilci ƙawance tsakanin kabilu goma na arewacin Isra’ila da Siriya, ta haka yana zama misali na ƙawance da wani ikon waje, kamar yadda aka cika sa’ad da aka ba papacy mai goyon bayan bautar bayi goyon baya ga jihohin kudu masu goyon bayan bautar bayi a Yaƙin Basasa. Abokin ƙawancen waje na Siriya a shekara ta 742 K.H., da kuma abokin ƙawancen waje na papacy a Yaƙin Basasa, suna nuna ƙawancen ‘yan duniya-globalists da Democrats masu ra’ayin globalism a yaƙinsu da MAGA-ism, yaƙin da ya fara a shekara ta 2015 lokacin da shugaban ƙasa na huɗu kuma mafi arziki ya taso, kuma ta yin haka ya tayar da dukan mulkin Girka bisa ga Daniyel sura ta goma sha ɗaya, aya ta biyu. Wannan tayarwar tana nuna farkawar al’ummai a cikin littafin Yowel. “Girka” da “al’ummai” alamu ne na ikon macijin da ke jagorantar duniya zuwa Armageddon cikin ƙawance da dabba da annabin ƙarya.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

A shekara ta 2015 aka tada al’ummai marasa bangaskiya zuwa ga kiran annabci zuwa kwarin Yehoshafat na Yo’el, wanda shi ma ya kira kwarin shari’a. A shekara ta 2015 Donald Trump ya sanar da takararsa ta shugabancin ƙasa, ta haka ya tayar da daular ‘yan duniya wadda ake wakilta da Girisi, sai al’ummai marasa bangaskiya suka fara tattakinsu zuwa Armageddon, shekara guda kacal bayan farkon Yaƙin Ukraine, cikin cikar aya ta goma sha ɗaya ta Daniyel goma sha ɗaya.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Yaƙe-yaƙen basasa na 742 BC da 1863 suna bayyana tarihin dokar Lahadi, wadda ke nuna ƙarshen masarauta ta shida na annabcin Littafi Mai Tsarki. Wannan masarauta ta shida ta fara da Yaƙin Juyin Juya Hali, don haka ƙarshen masarauta ta shida a lokacin dokar Lahadi yana nuna maimaituwar Yaƙin Juyin Juya Hali, a daidai lokacin da Yaƙin Basasa yake faruwa. Ma’anar da kuma lakabawar ko dai yaƙin basasa ne ko yaƙin juyin juya hali, suna ta’allaka ne a kan hangen nesa. Abin da ‘yan Democrat suke yi yanzu ta hanyar amfani da doka a matsayin makami, almundahana, damfara, shige da ficen ba bisa ƙa’ida ba, da farfaganda, sukan kira shi juyin juya halin launi, amma waɗannan rayuka da suke adawa da dabarunsu na masu ra’ayin duniya suna ɗaukar waɗannan ayyuka iri ɗaya a matsayin haddasa rikicin “basasa”. Shin Antifa mai laifi ce ko jarumi?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Yaƙe-yaƙen tarihi guda biyu suna wakiltar yaƙin rarrabuwar kai guda ɗaya da ke faruwa a cikin tarihin shugaban Republican na ƙarshe. Kamar yadda ya kasance da shugaban Republican na farko, shugaban Republican na ƙarshe ne zai yi nasara a wannan yaƙi, shi kuwa wanda shugaban farko ya kasance misali na annabci game da shi, wanda shi ma shi ne ya yi nasara a Yaƙin Juyin Juya Hali. Juyin MAGA, a cewar Democrats, shi ne yake haifar da ‘rikicin cikin gida’ na yanzu. Bisa ga irin ra’ayin siyasar da kake bi, yaƙin na yanzu ko dai yaƙin juyin juya hali ne ko kuma yaƙin basasa ne. A cikin annabci, duka biyun ne.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 yana wakiltar dokar Lahadi, haka kuma 1844, sa’ad da mala’ika na uku ya iso da saƙon dokar Lahadi. Tsawon lokacin daga 1844 zuwa 1863 yana ɗauke da hatimin dokar Lahadi daga farko har ƙarshe. A shekara ta 1846 auren White, kiyaye Asabar, da sauyin suna daga Harmen zuwa White sun nuna cewa auren da aka shiga a ranar 22 ga Oktoba, 1844 ya cika, kuma wannan cikawar ta nuna farkon tsarin gwaji na mala’ika na uku, kamar yadda gwajin Asabar mai ninki uku na manna ya nuna farkon gwaje-gwaje goma da suka biyo bayan baftismar Bahar Maliya.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Manna ita ce gwaji na farko kuma ta wakilci gwaji na goma a Kadesh, gama dukansu suna wakiltar saƙon mala’ika na uku, sabili da haka dokar Lahadi ce.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> “A kowane mako a tsawon doguwar zaman su a jeji, Isra’ilawa suna shaida mu’ujiza mai ninki uku, wadda aka tsara domin ta bugi tunaninsu da tsarkin Asabar: adadin manna ninki biyu yana saukowa a rana ta shida, babu ko kaɗan a rana ta bakwai, kuma rabon da ake bukata domin Asabar ana kiyaye shi cikin zaƙi da tsabta, alhali kuwa idan an ajiye wani ya wuce zuwa wata kowane lokaci dabam, sai ya zama marar amfani.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Na farkon gwaje-gwaje goma akwai gwajin “manna,” wanda yake wakiltar saƙon ninki uku na mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu. Kamar yadda manna yake, mala’ikun suna wakiltar gargadin ninki uku game da bauta a ranar farko ta mako. Mu’ujizar manna mai ninki uku an “shirya ta ne domin ta buga wa tunaninsu tsarkin Asabar,” wanda ba shakka shi ne manufar mala’ika na uku. Na farkon cikin mu’ujizai uku da manna yake wakilta ya ƙunshi “cin” gurasar sama, kuma “cin” alama ce ta alpha ta zamanin ruwan sama na ƙarshe. Mu’ujiza ta biyu tana wakiltar saƙon mala’ika na biyu inda wahayi yake “ninkawa” kalmomi da jimloli domin nuna zamanin da faɗuwar Babila sau biyu ke wakilta, gama Babila ta faɗi, ta faɗi. Mu’ujiza ta biyu ita ce “ninka” adadin manna a rana ta shida. Mu’ujiza ta uku kuwa ita ce kiyaye gurasar Asabar ta rana ta bakwai.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

A matsayin wani nau’i na mala’iku ukun, manna ita ce mala’ika na fari, saboda haka dole ne ta ƙunshi dukan labarin, wanda a cikin Ru’ya ta Yohanna sura ta goma sha huɗu shi ne labarin dukan mala’iku ukun. Mala’ika na fari wani fracctal ne na saƙonnin dukan mala’iku ukun. Fractal wani siffa ne mai rikitarwa ta ilimin lissafin siffofi, wadda za a iya rarrabawa zuwa sassa, kowanne daga cikinsu kuma ƙaramin kwafi ne na dukan abin. Ana kiran wannan sifa da kamanceceniya-da-kai. Fractals sau da yawa suna da cikakkun bayanai masu sarƙaƙiya ko ta yaya aka ƙara kusantar duba su. Fractals suna faruwa a ilimin lissafi, ilimin halittu, ilimin kimiyyar halitta, ilimin ƙasa, ilimin sinadarai, ilimin taurari, injiniya, da kuma a wasu fannoni masu yawa na fahimta.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“Tsarin matakai uku” na mala’iku uku da ke cikin Ru’ya ta Yohanna sura ta goma sha huɗu an wakilta shi a cikin saƙon mala’ika na farko; ta haka ne mala’ika na farko ya zama “fractal” na mala’iku ukun. Surori uku na farko na littafin Daniyel suna wakiltar saƙonnin mala’ika na farko, na biyu, da na uku bi da bi; kuma Daniyel sura ta ɗaya tana ɗauke da wannan “tsarin matakai uku” ɗin da aka wakilta a cikin surorin ukun, kamar yadda yake a cikin mala’iku ukun dangane da mala’ika na farko.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Mu’ujizar manna mai ɓangarori uku an yi nufin a ci ta, kuma Daniyel sura ta ɗaya tana magana ne game da ci. Daniyel ya ci jarabawar abinci ta wurin zaɓar kayan lambu maimakon abincin Babila. Sa’an nan kuma aka gwada shi ta fuskar bayyanarsa, kuma bayyanarsa ta haifar da rarrabewa tsakanin kamanninsa da kamannin waɗanda suka ci abincin Babila. Saƙon mala’ika na biyu shi ne kira ga a rabu da Babila a lokacin tarihin rarrabewa inda ake haɓaka rukuni biyu sannan kuma a bayyanar da su. Wannan gwaji na biyu ga Daniyel ya kai ga gwaji na uku na Nebukadnezzar, wanda shi ne gwaji na uku a sura ta ɗaya kuma ya kasance misalin gwajin siffar zinariya na sura ta uku, wanda Sister White take ta maimaitawa tana gane shi da dokar Lahadi, wadda ita ce saƙon mala’ika na uku. Daniyel sura ta ɗaya fractal ce ta surori uku na farko na Daniyel, kuma waɗannan surori uku suna wakiltar mala’iku uku na Ru’ya ta Yohanna sha huɗu, waɗanda a cikinsu mala’ika na farko da sura ta ɗaya ta Daniyel dukansu fractal ne na dukan mala’iku ukun da dukan surori ukun.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> “Kowane mako, a tsawon doguwar zamansu a cikin jeji, Isra’ilawa sun shaida mu’ujiza mai ninki uku, wadda aka tsara domin ta ɗora a zukatansu tsarkin Asabbaci: sau biyu na adadin manna yana saukowa a rana ta shida, babu ko kaɗan a rana ta bakwai, kuma rabon da ake buƙata domin Asabbaci yana kasancewa a adane lafiya kuma tsarkakakke, alhali kuwa idan aka bar wani ya kwana a kowane lokaci dabam, yakan lalace ya zama marar amfani.”

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> “A cikin yanayin da ya shafi ba da manna, muna da tabbatacciyar hujja cewa ba a kafa Asabar ba, kamar yadda mutane da yawa suke da’awa, sa’ad da aka ba da doka a Sinai. Kafin Isra’ilawa su iso Sinai sun riga sun fahimci cewa Asabar wajibi ce a kansu. Da yake an wajabta musu su tara rabo ninki biyu na manna a kowace Juma’a domin shirin Asabar, lokacin da ba zai sauko ba, ana ci gaba da gindaya a zuciyarsu tsarkin ranar hutun. Kuma sa’ad da waɗansu daga cikin mutanen suka fita a ranar Asabar domin su tara manna, Ubangiji ya tambaya, ‘Har yaushe za ku ƙi kiyaye umarnaina da dokokina?’” Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Tattarawa da cin manna yana misalta Yohanna a sura ta goma ta Ru’ya ta Yohanna yana karɓar (tattarawa) ƙaramin littafin daga hannun mala’ikan, sa’an nan kuma yana cin sa.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Sai na tafi wurin mala’ikan, na ce masa, Ka ba ni ƙaramin littafin. Sai ya ce mini, Ka karɓa, ka cinye shi; zai sa cikinka ya yi ɗaci, amma a bakinka zai zama mai daɗi kamar zuma. Ru’ya ta Yohanna 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Da fari Yohanna dole ne ya je wurin mala’ikan ya roƙa, sa’an nan kuma dole ne ya “ɗauki” ƙaramin littafin, sannan kuma dole ne ya “ci” shi. Yohanna yana wakiltar matakai uku na mala’ika na fari ta wurin zuwa wurin mala’ikan da roƙonsa, sa’an nan kuma ya biyo bayan mataki na biyu na ɗauka da na uku na ci. Tattarawa da ko cin abinci, shi ne na fari cikin gwaje-gwaje uku na manna, amma yana ɗauke da wani siffar-fractal na dukan gwaje-gwajen manna guda uku. Tattarawa da cin mannar, yana misalta Irmiya.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> An sami kalmominka, sai na ci su; kalmominka kuma suka zama mini farin ciki da murnar zuciyata: gama ana kirana da sunanka, ya Ubangiji Allah Maɗaukakin Runduna. Irmiya 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

An “samo kalmominsa” ne ga Irmiya yana nema sa’an nan yana roƙon ƙaramin littafin. An sami kalmominsa sa’ad da aka tattara mana. Tattarawa da cin mana, alama ce ta Ezekiyel wanda ya ci littafin da aka ba shi, kuma cikin yin haka yana nuna cewa ƙin cin littafin yana nufin kasancewa kamar gidan tawaye.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Amma kai, ɗan mutum, ka ji abin da nake faɗa maka; kada ka zama mai tawaye kamar wannan gida mai tawaye: ka buɗe bakinka, ka ci abin da na ba ka. Sa’ad da na duba, sai ga wani hannu an miƙo mini; kuma, ga shi, akwai birgimar littafi a cikinsa; Sai ya shimfiɗa ta a gabana; kuma a rubuce take a ciki da kuma a waje: kuma an rubuta a cikinta makoki, da baƙin ciki, da kaito. Bugu da ƙari, ya ce mini, Ɗan mutum, ka ci abin da ka samu; ka ci wannan birgima, ka tafi ka yi magana da gidan Isra’ila.

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Sai na buɗe bakina, sai ya sa na ci wancan littafin nannade. Kuma ya ce mini, Ɗan mutum, ka sa cikinka ya ci, ka kuma cika hanjinka da wannan littafin nannade da nake ba ka. Sa’an nan na ci shi; kuma a bakina ya kasance mai zaƙi kamar zuma. Ezekiyel 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Da Ezekiyel ya ƙi cin ƙaramin littafin, da ya kasance cikin gidan tawaye; kuma “nadin” “littafin” da aka umurce shi ya ci an wakilta shi da “makoki, da baƙin ciki, da kaito,” abin da ke wakiltar saƙo mai ninki uku a kwanaki na ƙarshe. Saƙo mai ninki uku na kwanaki na ƙarshe shi ne saƙonnin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu, kuma mahallin da Ezekiyel ya gabatar da waɗannan saƙonni uku a cikinsa shi ne mahallin Musulunci da kaito na uku. Saƙonnin ukun suna da alfa da omega, kuma na ukun “kaito” ne, alama ta farko ta Musulunci; saboda haka alfa dole ne ya yi daidai da omega, sabili da haka “makokin” suna wakiltar makokin da suka fara a 9/11 tare da zuwan ƙaho na bakwai da kaito na uku, waɗanda za su ci gaba da ƙaruwa sannu a hankali har zuwa annobai bakwai na ƙarshe. A “girgizar ƙasa” ta dokar Lahadi ta Ru’ya ta Yohanna sura ta goma sha ɗaya, kaito na uku yana zuwa da sauri, kuma wahayi yana sanar da mu cewa mugun doka na Ishaya sura ta goma shi ne waccan dokar Lahadi. Ayar ta fara da bayyana “kaito” a kan waɗanda suke kafa dokoki marasa adalci.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Cin mannan shi ne gwaji na farko cikin gwaje-gwaje uku; na biyun kuwa shi ne “ninkawa” a ranar shiri. Kuma me suke shiryawa domin sa? Suna shiryawa ne domin gwajin Asabbaci, wanda shi ne saƙon mala’ika na uku.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Wannan mu’ujiza mai ninki uku ita ma ita ce gwaji na farko, ko kuma gwajin alfa, cikin gwaje-gwaje goma. Allah ya ba da manna a mataki na farko, sa’an nan Ya ba da rabo “ninki biyu” a mataki na biyu, amma bai ba da komai ba a mataki na uku. Gwaji na uku ya bambanta da gwaje-gwaje biyun farko, gama na ukun shi ne gwaji mai bayyanawa na ƙarshe. Waɗannan gwaje-gwaje uku suna wakiltar alfa na tsarin gwaji mai matakai goma wanda yake kaiwa zuwa Kadesh na farko.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Idan ka bincika malaman tauhidi iri-iri, za ka tarar da jerin gwaje-gwaje goma da yawa waɗanda suke kaiwa ga kammalawarsu a Kadesh ta farko. Kusan dukansu suna haɗa Bahar Maliya a matsayin ɗaya daga cikin gwaje-gwajen goma, wasu kuma suna haɗa alamomin tarihin da suka gabaci Bahar Maliya a lokacin annobai. Dukansu kuskure ne.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Jarabawa ta farko ita ce manna. Bulus ya bayyana cewa ketarewar Bahar Maliya baftisma ce.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Bugu da ƙari, ’yan’uwa, ba na so ku kasance marasa sani, yadda dukan kakanninmu suka kasance a ƙarƙashin gajimare, duka kuma suka ratsa ta cikin teku; kuma duka aka yi musu baftisma ga Musa cikin gajimare da cikin teku. 1 Korintiyawa 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Musa yana wakiltar Yesu, kuma baftismar Yesu tana nuna wani tsarin gwaji, mai kashi uku a cikin yanayinsa, wanda yake farawa da gwajin sha’awa tare da jaddada shi. Gicciye an yi masa kwatanci ta wurin Idin Ƙetarewa a Masar. Sa’ad da suka fito zuwa ɗayan gefen Bahar Maliya, an ta da Almasihu daga matattu a matsayin hadayar ’ya’yan fari. Sa’ad da Ya fito daga kabarin ruwa ta hannun Yahaya Mai Baftisma, Almasihu (hadayar ’ya’yan fari) ya fara wani tsarin gwaji na kwana arba’in. Bayan an ta da Shi daga matattu kamar yadda baftismarsa ta nuna, akwai kwanaki arba’in da Almasihu ya yi hulɗa da almajiran fuska da fuska. Tsarin gwajin yana farawa bayan ƙetare Bahar Maliya, kamar yadda tabbatacce ne cewa Ruhu ya kore Almasihu zuwa cikin jeji da zarar Ya fito daga cikin ruwan.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Jarabawa ta farko ga Almasihu ita ce ta sha’awa ta ci, gama Gurasar Sama ta ɗauki aikinsa na shafaffe daidai a wurin da Adamu ya faɗi. Jarabawa ta farko bayan Bahar Maliya ita ce jarabawar manna mai sassa uku wadda take nuna jarabawa mai sassa uku da aka yi wa Gurasar Sama. Jarabawar Almasihu ta fara ne bayan ya fito daga cikin ruwa, saboda haka dole ne jarabawa goma su ma su fara “bayan” sun fito daga cikin ruwa. Sa’an nan aka fuskantar da Almasihu da jarabawa mai sassa uku, a cikin mahallin sha’awa ta ci, kamar yadda aka nuna ta wurin jarabawa mai sassa uku ta manna da ta fara bayan Ruhu ya kore Isra’ila ta dā daga Masar ya kai ta cikin jeji.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Sauran jerin sunayen da suke hasashe game da irin tawayen da gwaje-gwaje goma waɗanda suka ƙare a Kadesh suke wakilta, suna ɗaukar tawayen ɗan maraƙin zinariya na Haruna a matsayin ɗaya daga cikin waɗannan gwaje-gwaje goma, amma sun yi kuskure.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Tsokanar ɗan maraƙin zinariya yana wakiltar gwaje-gwaje guda biyu. Wannan muhimmin ɓangare ne na alamar ɗan maraƙin zinariya. Bautar gumakan da ta bayyana sa’ad da mutanen suka yi zaton Allah ba zai gani ba, ta kasance abin da ya biyo baya da dawowar Musa. Sa’an nan mutanen suka yi zaɓi su ci gaba da kasancewa masu bautar gumaka a fili, a gaban Allah, kamar yadda Musa yake wakilta.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

A cikin tawayen nan mai fuska biyu da ke ƙaruwa, muna ganin rabuwa ta annabci a cikin kabilu, sa’ad da aka ware kabilar Lawi kaɗai domin aikin wuri mai tsarki, gama har zuwa wannan tawaye, aikin wuri mai tsarki ya zama za a cika shi ta wurin ’ya’yan fari na kowace kabila. Ba haka zai ƙara kasancewa ba. Yanzu kabilar Lawi mai aminci ce za ta kula da haikalin. “Rabuwa” ko warewa zuwa “biyu” wani sashe ne na sifar annabci ta ɗan maraƙin zinariya.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Tawayen Haruna ya wakilta tawayen Yerobowam, sarkin farko na masarautar arewacin Isra’ila. Yerobowam ya “ninka” maruƙan zinariya, yana sa ɗaya a Betel, ɗaya kuma a Dan. Haruna da Yerobowam suna wakiltar tarihohi masu daidaito da juna, wato tarihin samuwar siffar dabbar. Tarihin siffar dabbar yana cika ne a cikin lokaci biyu, waɗanda dokar Lahadi a Amurka ta raba. Siffar dabbar alama ce ta haɗuwar coci da ƙasa, wadda aka kafa da farko a Amurka, sa’an nan kuma a duniya.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

A koyaushe akwai rarrabuwa da take da alaƙa da alamomin siffar dabbar. A zamanin Haruna, rarrabuwar ita ce ware Lawiyawa; a zamanin Yerobowam kuma, rarrabuwar ita ce rabuwar kabilu goma sha biyu zuwa kabilu biyu na kudu da kabilu goma na arewa.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Yahaya ya kira alamar wannan dangantaka ta coci da gwamnati da suna “siffar dabbar” a cikin littafin Ru’ya ta Yohanna. Ɗan maruƙan zinariya na Haruna da Yerobowam sun kasance siffofin dabba ne, kuma dabbar da suka kasance siffofinta ita ce Babila, domin mulkin farko na annabcin Littafi Mai Tsarki ana wakilta shi da kai na “zinariya” a cikin Daniyel sura ta biyu. Siffar dabbar tana wakiltar gwaje-gwaje biyu, domin da farko ana kawo gwajin a kan dabbar ƙasa—Amurka, sa’an nan kuma a sura ta goma sha uku ta Ru’ya ta Yohanna Amurka tana tilasta wa duniya ta kafa wa dabbar siffa. Gwaji na farko shi ne Amurka, sa’an nan kuma duniya.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Sa’ad da Amurka, ƙasar ’yancin addini, za ta haɗa kai da Paparoma wajen tilasta lamiri da kuma matsa wa mutane su girmama Asabarin ƙarya, mutanen kowace ƙasa a duk faɗin duniya za a rinjaye su su bi misalinta.” Testimonies, juzu’i na 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Al’ummai na ƙasashen waje za su bi misalin Amurka. Ko da yake ita ce ke jagoranci wajen fara yin haka, duk da haka irin wannan rikici zai aukawa mutanenmu a dukkan sassan duniya.” Testimonies, juzu’i na 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Tawayen ɗan marakin zinariya yana da fuska biyu, kuma yana alamta gwaji biyu daga cikin gwaje-gwaje tara na farko waɗanda suke kaiwa ga gwaji na goma kuma na ƙarshe a Kadesh na farko. Sa’ad da aka haɗa tawayen Haruna da na Yerobowam “layi bisa layi,” sai a ga Haruna, babban firist mai wakiltar coci, da Yerobowam, sarkin Isra’ila, mai wakiltar ƙasa. Waɗannan layuka biyu tare alama ce ta haɗin gwiwar coci da ƙasa. An kafa bagadai biyu na Yerobowam a Betel, (ma’ana coci) da Dan, (ma’ana hukunci) kuma tare suke wakiltar haɗin gwiwar coci da ƙasa. Da waɗannan muhimman abubuwa sun tabbata, za mu fara gano gwaje-gwaje goma.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

An kafa gwaje-gwajen goma a cikin mahallin hutun Asabaci (Ibraniyawa 3–4). Suna farawa da mu’ujiza mai ninki uku ta manna da darasinta game da Asabaci, kuma suna ƙarewa a gwaji na goma, wato Kadesh na fari. Wannan Kadesh na fari shi ne “ranar tsokana a cikin Nassosi,” kuma Bulus ya sanya tawaye na ƙarshe a cikin mahallin gwajin Asabaci. Gwajin Alpha shi ne Asabaci, kamar yadda manna ta wakilta ta alama, kuma gwaji na goma da na Omega a Kadesh na fari shi ma hutun Asabaci ne. Alpha da Omega kullum suna wakiltar ƙarshen tare da farkon.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Saboda haka (kamar yadda Ruhu Mai Tsarki yake cewa, Yau, in za ku ji muryarsa, kada ku taurare zukatanku, kamar a lokacin tsokana, a ranar jaraba a cikin jeji: lokacin da kakanninku suka gwada ni, suka jarabce ni, kuma suka ga ayyukana shekara arba’in. Saboda haka na yi fushi da wannan tsara, na ce, Kullum suna bata a cikin zukatansu; kuma ba su san hanyoyina ba. Saboda haka na rantse cikin hasalata, Ba za su shiga hutawata ba.)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Ku yi hankali, ’yan’uwa, kada a sami a cikin waninku mugun zuciyar rashin bangaskiya, har ya sa ku rabu da Allah mai rai. Amma ku yi wa juna gargaɗi kowace rana, muddin ana kiranta Yau; domin kada wani a cikinku ya taurare ta wurin ruɗin zunubi. Gama mun zama masu tarayya da Almasihu, in dai mun riƙe farkon tabbacinmu da ƙarfi har zuwa ƙarshe;

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Yayinda ake cewa, Yau idan za ku ji muryarsa, kada ku taurare zukatanku, kamar yadda aka yi a lokacin tsokanar nan. Gama waɗansu, da suka ji, suka yi tayar da hankali; duk da haka ba dukan waɗanda suka fito daga Masar ta wurin Musa ba ne. Amma da su wane ne ya yi fushi har shekara arba’in? Ashe, ba da waɗanda suka yi zunubi ba ne, waɗanda gawawwakinsu suka fāɗi a jeji? Kuma ga wa ne ya rantse cewa ba za su shiga hutunsa ba, sai ga waɗanda ba su gaskata ba? Saboda haka muna ganin cewa ba su iya shiga ba saboda rashin bangaskiya.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Saboda haka bari mu ji tsoro, kada, alhali an bar mana alkawarin shiga hutunsa, wani daga cikinku ya zama kamar ya gaza kai gareshi. Gama an yi mana wa’azin bishara, kamar yadda aka yi musu su ma; amma kalmar da aka yi wa’azinta ba ta amfane su ba, domin ba a gauraye ta da bangaskiya cikin waɗanda suka ji ta ba.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Gama mu da muka ba da gaskiya muna shiga cikin hutawa, kamar yadda ya ce, Kamar yadda na rantse cikin fushina, ba za su shiga cikin hutawata ba: ko da yake an gama ayyukan tun daga kafuwar duniya. Gama ya yi magana a wani wuri game da rana ta bakwai haka, Kuma Allah ya huta a rana ta bakwai daga dukan ayyukansa. Kuma a nan kuma, Ba za su shiga cikin hutawata ba.

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Saboda haka, da yake har yanzu ya rage cewa dole waɗansu su shiga cikinsa, kuma waɗanda aka fara yi musu bishara ba su shiga ba saboda rashin bangaskiya; sai kuma ya ƙayyade wata rana, yana faɗa a cikin Dawuda, Yau, bayan irin wannan dogon lokaci; kamar yadda aka ce, Yau, in za ku ji muryarsa, kada ku taurare zukatanku.

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Gama da Yesu ya ba su hutawa, da bai sāke magana daga baya game da wata rana dabam ba.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Saboda haka, akwai sauran hutu ga mutanen Allah. Gama wanda ya shiga cikin hutunsa, shi ma ya huta daga ayyukansa na kansa, kamar yadda Allah ya huta daga nasa. Saboda haka, mu yi ƙoƙari mu shiga cikin wannan hutu, domin kada wani ya fāɗi bisa ga irin wannan misalin rashin bangaskiya. Ibraniyawa 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

A “ranar tsokana” an ƙi saƙon Joshua da Kaleb. Wannan nassi ya ta’allaka ne a kan wani rukuni da ba za su shiga ba, saboda rashin bangaskiya ga saƙon da suka ji. An wakilci saƙon da “hutu.”

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> “Waɗanda ba sa son su ba Ubangiji hidima ta aminci, da ƙwazo, da ƙauna, ba za su sami hutun ruhaniya ba a wannan rayuwa ko a rayuwa mai zuwa. ‘Saboda haka, sauran hutawa na nan ga mutanen Allah.... Saboda haka, bari mu yi ƙoƙari mu shiga wannan hutun, kada wani ya kāsa bisa ga irin wannan misalin na rashin bangaskiya.’ Hutun da ake magana a nan a kai shi ne hutun alheri, wanda ake samu ta wurin bin umarnin da aka bayar. ‘Ku yi aiki da himma.’” Pacific Union Recorder, Nuwamba 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“hutu” saƙo ne da saƙon Joshua da Caleb ke wakilta. Bulus yana amfani da gaskiyoyin da suke da alaƙa da Asabar ta rana ta bakwai a matsayin alamar saƙon “hutu” wanda waɗanda aka ƙaddara su mutu a cikin jeji suka ƙi.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Maganar nan, “Yau in za ku ji muryarsa,” ita ce daidai da jaddadawar littafin Ru’ya ta Yohanna game da kowane mutum da ya ji muryar Ruhu, wato ya ji saƙon Ruhu, wanda shi ne saƙon ruwan sama na ƙarshe, wanda kuma shi ne saƙon “hutun.” A Kadesh wannan murya ta yi amo, sai ’yan tawaye suka zaɓi sabon shugaba domin ya komo da su Masar. Tarihin wannan tsokanar an yi magana a kansa a Zabura 95 da kuma ta bakin Bulus a Ibraniyawa. Tarihin ya bayyana gazawar Isra’ila ta dā a gwajinsu na goma. Gwajin alpha na gwaje-gwaje goma ya fara da mu’ujiza mai ninki uku ta manna mai wakiltar saƙonnin mala’iku uku, Dokar Allah, hutun Asabaci, Gurasar Sama, biyayya da hukunci—kuma na ƙarshe cikin gwaje-gwaje goma shi ne gwajin “hutun.” “Hutun” alheri, kamar yadda Sister White ta faɗa, alama ce ta ruwan sama na ƙarshe. Kadesh alama ce ta gwajin ko dai karɓa ko ƙin saƙon ruwan sama na ƙarshe wanda ake gabatarwa “layi bisa layi.”

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Sashe a kan sashe, “hutun” shi ne zubowar Ruhu Mai Tsarki da aka wakilta a matsayin ruwan sama na ƙarshen lokaci. “Hutun” kuma shi ne Asabar ta yini na bakwai, waccan hatimi ƙwarai da ake sa wa masu aminci a lokacin ruwan sama na ƙarshen lokaci. “Hutun” shi ne alherin da ke wakiltar ikon da ake bai wa ɗari da dubu arba’in da huɗu sa’ad da ake goge zunubansu har abada. Wannan alheri ba ikon kaɗai ba ne da ake bayarwa wanda yake wakiltar tsarkakewa, amma kuma shi ne alherin da yake ba da barata sa’ad da ake amfani da jinin Almasihu domin cire zunuban mai tuba. “Hutun” na alheri shi ne saƙon adalcin Almasihu, adalci ne da yake bayar da alherin (iko) na rayuwa ba tare da yin zunubi ba, da kuma alherin da yake sāke Laodicea ya zama Filadelfiya. Da zarar an sāke tsohon ɗan Laodicea ta wurin alherin barata, sai shi, a matsayin ɗan Filadelfiya, ta wurin ikon alheri, ya yi tafiya a kan tafarkin tsarkakewa wanda yake kaiwa ga ɗaukaka. “Hutun” shi ne saƙon mala’ika na uku, kamar yadda aka wakilta shi a matsayin “barata ta wurin bangaskiya a cikin gaskiya.” Da yake haka ne, Kadesh ya nuna ga 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kadesh na farko yana bayyana saƙon “hutu” wanda shi ne saƙon “bishara.” Bishara madawwami ita ce ‘aikin Almasihu na gabatar da tsari na gwaji mai matakai uku wanda yake bunƙasa sa’an nan kuma yake bayyana rukuni biyu na masu sujada.’ Saƙon bishara madawwami na “hutu” a Kadesh na farko yana wakiltar saƙo mai ninki uku na bishara madawwami wanda aikin Ruhu Mai Tsarki mai ninki uku ne yake jagoranta, wanda yake tabbatar da zunubi, adalci, da shari’a. Waɗannan matakai uku su ne ainihin matakan gwaji guda uku iri ɗaya a cikin gwajin manna!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Jarabawa goma sun fara ne da tsarin jarabawa sau uku, yana nanata Dokar Allah, Asabar da kuma alhakin ɗan’adam na ci da narkar da saƙon Allah. Jarabawa ta farko cikin jarabawa goman ta kasance sau uku kamar yadda ta goma ta kasance. Jarabawa ta farko tana amfani da manna a matsayin alamar Gurasar Sama wadda take ɗaukaka Asabar ta yini na bakwai. Jarabawa ta ƙarshe kuma tana amfani da “hutu” a matsayin alamar tsarin jarabawa na ƙarshe na ruwan sama na ƙarshe, wanda yake kaiwa ƙololuwarsa a dokar Lahadi, inda waɗanda suke wakiltar Gurasar Sama ake ɗaga su a matsayin tuta ta Asabar.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Farkon gwaje-gwaje goma, kamar yadda ƙarshensu yake, yana jaddada Asabar da kuma saƙon bishara da yake da alaƙa da Asabar, wato madawwamiyar bisharar mala’ika na uku. Kadesh na farko shi ne omega na gwaje-gwaje goma, saboda haka alpha na gwaje-gwaje goma dole ne ya mallaki irin waɗannan halaye. Kadesh ya wakilci shekara ta 1863, sa’ad da Ubangiji ya yi nufin gama aikinsa ya kuma kai mutanensa gida, amma shiga cikin Ƙasar Alƙawari ya jinkirta.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> “Ta wurin karanta nassosin da ke gaba za mu ga yadda Allah ya ɗauki Isra’ila ta dā:

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> “‘Gama Ubangiji ya zaɓi Yakubu domin Kansa, da Isra’ila kuma domin abin taskarsa na musamman.’ Zabura 135:4.

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> “‘Gama kai jama’a ce tsattsarka ga Ubangiji Allahnka, kuma Ubangiji ya zaɓe ka ka zama jama’a ta musamman domin Kansa, fiye da dukan al’ummai da suke bisa duniya.’ Kubawar Shari’a 14:2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> “‘Gama kai jama’a ce mai tsarki ga Ubangiji Allahnka: Ubangiji Allahnka ya zaɓe ka ka zama jama’a ta musamman a gare Shi, fiye da dukan jama’un da suke a bisa fuskar duniya. Ubangiji bai sa ƙaunarsa a kanku ba, bai kuwa zaɓe ku ba, domin kun fi kowace jama’a yawa; gama ku ne mafi kaɗan a cikin dukan jama’u.’ Kubawar Shari’a 7:6, 7.

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> “‘Gama ta yaya za a sani a nan cewa ni da mutanenka mun sami alheri a gabanka? Ashe, ba domin kai kana tafiya tare da mu ba ne? Ta haka kuwa za a raba ni da mutanenka daga dukan mutanen da suke bisa fuskar duniya.’ Fitowa 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> “Sau da yawa tsohon Isra’ila ya yi tawaye, kuma sau da yawa aka ziyarce su da shari’o’i, aka kuma kashe dubbai, domin ba su saurari umarnan Allah da ya zaɓe su ba! Isra’ilan Allah a cikin waɗannan kwanaki na ƙarshe suna cikin hatsari na dindindin na gaurayawa da duniya da kuma rasa dukan alamun kasancewarsu zaɓaɓɓun mutanen Allah. Ku sāke karanta Titus 2:13–15. A nan an kawo mu zuwa kwanaki na ƙarshe, lokacin da Allah yake tsarkake wa Kansa jama’a ta musamman. Shin za mu tunzura Shi kamar yadda tsohon Isra’ila ya yi? Shin za mu jawo fushinsa a kanmu ta wurin rabuwa da Shi da gaurayawa da duniya, da bin abubuwan banƙyama na al’ummai da suke kewaye da mu?” Testimonies, juzu’i na 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

’Yar’uwa White ta yi tambaya, “Shin za mu tsokane Shi kamar yadda Isra’ila ta dā ta yi?” Muna tsokane Shi ta wurin gaurayawa da duniya, wadda Masar take wakilta a matsayin alama, wato ainihin wurin da ’yan tawaye a Kadesh suka nemi shugaba ya kai su su koma. A shekara ta 1863, marmarin komawa Masar da zaɓen sabon shugaba an wakilta su ta wurin wahayi a matsayin son a haɗa kai da duniya.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Sashen da muke dubawa yanzu ya biyo bayan sharhin ’Yar’uwa White game da Isra’ila ta dā, wadda ba ta shiga cikin hutu ba. A cikin yanayin ci gaba da tawayensu, ta gabatar da ayoyin da ke bayyana yadda Allah yake so ya yi hulɗa da amaryarsa, amma amaryarsa ta ƙi. Sashen da ke biye yana gabatar da abin da muka karanta yanzu.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

A cikin nassin da ta rubuta, “Allah ya bukaci mutanensa su dogara gare Shi kaɗai. Ba Ya so su karɓi taimako daga waɗanda ba su bauta masa ba.” A shekara ta 1863, Adventism na Millerite na Laodicea ya kulla ƙawance da gwamnatin Tarayyar Amurka domin ta taimaka a ƙoƙarinsu na hana a tura samarin su aikin soja a yaƙin da ya fi kowane yaƙi kashe mutane a tarihin Amurka.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> “A nan muna karanta gargadin da Allah ya ba Isra’ila ta dā. Ba nufinsa mai kyau ba ne su yi ta yawo tsawon lokaci haka a cikin jeji; da sun miƙa kai, kuma suka ƙaunaci a bishe su da jagorancinsa, da ya kai su nan da nan zuwa Ƙasar Alkawari; amma domin sau da yawa sun ɓata masa rai a cikin hamada, sai ya rantse cikin fushinsa cewa ba za su shiga cikin hutunsa ba, sai mutum biyu kaɗai waɗanda suka bi shi da zuciya ɗaya. Allah ya bukaci mutanensa su dogara gare shi kaɗai. Bai so su karɓi taimako daga waɗanda ba sa bauta masa ba.”

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> “Don Allah a karanta Ezra 4:1–5: ‘Sa’ad da maƙiyan Yahuda da Biliyaminu suka ji cewa ’ya’yan bautar da aka kwashe suna gina haikalin ga Ubangiji Allah na Isra’ila; sai suka zo wurin Zarubabel, da shugabannin gidajen kakanni, suka ce musu, Ku bar mu mu gina tare da ku; gama mu ma muna neman Allahnku, kamar yadda kuke yi; kuma muna miƙa hadaya gare Shi tun daga zamanin Esar-haddon sarkin Assuriya, wanda ya kawo mu zuwa nan. Amma Zarubabel, da Yeshua, da sauran shugabannin gidajen kakannin Isra’ila, suka ce musu, Ba ku da wani rabo tare da mu wajen gina gida ga Allahnmu; amma mu kaɗai, tare, za mu gina wa Ubangiji Allah na Isra’ila, kamar yadda Sarki Sairus, sarkin Farisa, ya umarce mu. Sa’an nan mutanen ƙasar suka raunana hannuwan mutanen Yahuda, suka dame su a cikin aikin ginin, suka kuma ɗauki mashawarta a kansu, domin su rushe manufarsu.’”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> “Ezra 8:21–23: ‘Sa’an nan na yi shelar azumi a can, a bakin kogin Ahava, domin mu ƙasƙantar da kanmu a gaban Allahnmu, mu roƙe Shi ya nuna mana madaidaiciyar hanya dominmu, da domin ƙananan yaranmu, da kuma domin dukan dukiyarmu. Gama na ji kunyar roƙon sarki ya ba mu rundunar sojoji da mahaya dawakai su taimake mu a kan abokan gāba a hanya; domin mun yi magana da sarki, muna cewa, Hannun Allahnmu yana bisa dukan waɗanda suke neme Shi domin alheri; amma ikonsa da fushinsa suna gāba da dukan waɗanda suke rabuwa da Shi. Saboda haka muka yi azumi, muka roƙi Allahnmu saboda wannan: kuma Ya karɓi roƙonmu.’”

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> Annabin da waɗannan ubanni ba su ɗauki mutanen ƙasar a matsayin masu bauta wa Allah na gaskiya ba; kuma ko da yake waɗannan sun yi iƙirarin abota kuma suka so su taimake su, ba su kuskura su haɗa kai da su cikin kome da ya shafi bautarsa ba. Sa’ad da suke hawa Urushalima domin su gina haikalin Allah kuma su maido da bautarsa, ba su nemi taimakon sarki ya agaza musu a hanya ba, sai dai ta wurin azumi da addu’a suka nemi Ubangiji taimako. Sun gaskata cewa Allah zai kāre kuma ya ba bayinsa nasara a ƙoƙarinsu na yi masa hidima. Mahaliccin dukan abubuwa ba ya bukatar taimakon maƙiyansa domin ya kafa bautarsa. Ba ya neman hadayar mugunta, kuma ba ya karɓar hadayun waɗanda suke da waɗansu alloli a gaban Ubangiji.

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> “Sau da yawa muna jin wannan magana: ‘Ku masu wariya ne ƙwarai.’ A matsayinmu na jama’a, za mu yi kowace irin sadaukarwa domin ceton rayuka, ko mu bishe su ga gaskiya. Amma mu haɗa kai da su, mu ƙaunaci abubuwan da suke ƙauna, mu kuma yi abota da duniya, ba za mu kuskura mu yi haka ba, gama a sa’an nan za mu zama cikin gaba da Allah.” Testimonies, volume 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

’Yar’uwa White ta bayyana, dangane da sharhinta game da tawayen Kadesh, cewa, “Mahaliccin dukan abubuwa ba ya bukatar taimakon maƙiyansa domin ya kafa bautarsa. Ba ya roƙon hadayar mugunta, kuma ba ya karɓar hadayun waɗanda suke da waɗansu alloli a gaban Ubangiji.” A shekara ta 1863, motsin Adventism na Millerite na Laodicea ya zama coci, ya kuma kulla kawance da ikon da zai tilasta bautar Lahadi a kan al’umma, sannan daga baya a kan dukan duniya.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

A talifi na gaba, za mu ci gaba da nazarinmu game da layukan annabci da suke kaiwa ga 1863, wadda ita ce dutsen ƙarshen lokacin annabci daga 1844 zuwa 1863.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Abin da ya taɓa kasancewa, shi ne abin da zai kasance; kuma abin da aka yi, shi ne abin da za a yi: kuma babu wani sabon abu a ƙarƙashin rana. Akwai wani abu da za a iya ce game da shi, Duba, wannan sabon abu ne? Tun daɗewa can ya riga ya kasance, tun kafin mu. Na sani cewa, duk abin da Allah yake yi, zai kasance har abada: babu abin da za a iya ƙara masa, kuma babu abin da za a iya rage daga gare shi: kuma Allah yana yin haka ne domin mutane su ji tsoronsa a gabansa. Abin da ya taɓa kasancewa yana nan yanzu; kuma abin da zai kasance ya riga ya kasance; kuma Allah yana nemar abin da ya shuɗe. Mai-Wa’azi 1:9, 10; 3:14, 15.

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