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

Littafin Yowel da Cocin Adventist na Kwana ta Bakwai na Laodikiya - Lamba Ashirin da Biyar

Number Twenty-Five

Lamba Ashirin da Biyar

Author

Jeff Pippenger

Published

January 11, 2026

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The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.

Littafin Joel yana fuskantar da shugabancin cocin Adventist na Kwana Bakwai na Laodikiya da shaidar ƙara tsanantar tawayensu a cikin tsara huɗu. Waɗannan tsara huɗu kuma an misalta su a cikin Ezekiyel sura ta takwas, inda maza ashirin da biyar na wannan tsara ta huɗu suka rusuna wa rana. A shekara ta 1901, shekaru 13 bayan tawayen 1888, cocin Adventist ta kafa wani kwamiti domin ya jagoranci cocin.

The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.

An kafa Kwamitin Zartarwa na Babban Taron farko a lokacin babban sake fasalin da aka yi a Zaman Babban Taro na shekara ta 1901, kuma ya ƙunshi mambobi 25. Wannan ya kasance gagarumin faɗaɗawa idan aka kwatanta da kwamitin kafin shekara ta 1901, wanda yake da mambobi 13 kacal. Mambobin sun ƙaru a cikin shekaru, amma Yesu kullum yana danganta ƙarshen da farkon. Farkon ya kasance mambobi 25, tare da mutum ɗaya a matsayin jagora, daidai da tsarin da yake a cikin Wuri Mai Tsarki, wanda ya ƙunshi firistoci 24 da babban firist guda ɗaya.

Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.

Yahuda da Majalisar Sanhedrin alamu biyu ne na tawaye a zamanin Almasihu. Sanhedrin yana wakiltar cocin Adventist na kwana bakwai na Laodicea. Shigar Sanhedrin cikin gicciyen Almasihu yana nuna irin rawar da Adventism zai taka a rikicin dokar Lahadi. Sanhedrin—babbar majalisar Yahudawa a Urushalima, wadda ta ƙunshi manyan firistoci, dattawa, da marubuta, kuma Babban Firist Kayafa ne yake shugabanta—ta taka muhimmiyar rawa a abubuwan da suka kai ga mutuwar Yesu.

After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.

Bayan kama Yesu a Getsamani (wanda aka shirya tare da cin amanar Yahuda), aka kai shi gaban Majalisar Sanhedrin da dare a gidan Kayafa. Suka nemi shaida domin su hukunta shi, suna fito da shaidu waɗanda suka zarge shi da saɓo da tayar da fitina.

When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).

Sa’ad da Kayafa ya tambayi Yesu kai tsaye ko shi ne Almasihu (ko Ɗan Allah), amsar Yesu ta tabbatarwa, “Kai ne ka faɗa haka,” ta sa babban firist ya ayyana, “Saɓo!” Majalisar ta hukunta Shi a matsayin wanda ya cancanci mutuwa. Da yake ba su da ikon aiwatar da hukuncin kisa a ƙarƙashin mulkin Roma, sai suka miƙa Yesu ga Pontiyus Bilatus, gwamnan Roma, suna zarginsa da tawaye domin su sami a kashe shi ta hanyar Roma. Ainihin gicciye Yesu kuwa sojojin Roma ne suka aiwatar da shi bisa umarnin Bilatus, amma sai bayan da Bilatus ya miƙa wuya ga matsin lamba daga manyan firistoci da kuma taro (waɗanda suka nemi a kashe Yesu, a kuma saki Barabbas).

> “When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.

> “Sa’ad da Kristi yake a kan wannan duniya, duniya ta fifita Barabbas. Kuma a yau duniya da ikkilisiyoyi suna yin irin wannan zaɓi. An sake maimaita al’amuran cin amanar Kristi, ƙin karɓarsa, da gicciye shi, kuma za a sāke maimaita su a kan ma’auni mai girma ƙwarai. Mutane za su cika da halayen maƙiyi, kuma da su ruɗinsa zai sami babban iko. Gwargwadon yadda ake ƙin haske, haka za a sami kuskuren fahimta da rashin ganewa. Waɗanda suke ƙin Kristi kuma suka zaɓi Barabbas suna aiki a ƙarƙashin ruɗi mai hallakarwa. Karkatar da gaskiya da shaidar ƙarya za su ƙaru har su kai ga tawaye a fili. Idan ido mugaye ne, dukan jiki zai cika da duhu. Waɗanda suka ba da ƙaunarsu ga kowane shugaba banda Kristi za su tarar da kansu a ƙarƙashin ikon, a jiki, rai, da ruhu, na wani hauka mai jan hankali ƙwarai, wanda a ƙarƙashin ikonsa rayuka suke kau da kai daga jin gaskiya domin su gaskata ƙarya. An kama su a tarko, an kuma kama su, kuma da kowane aikinsu suna ihu, Ku sake mana Barabbas, amma ku gicciye Kristi.”

> “Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.

> “Ko a yanzu ma ana yanke wannan hukunci. Abubuwan da aka aiwatar a kan gicciye ana sake aiwatar da su. A cikin ikkilisiyoyin da suka rabu da gaskiya da adalci, ana bayyana abin da halin ɗan adam zai iya yi kuma zai yi sa’ad da ƙaunar Allah ba ta zama ƙa’ida mai dawwama a cikin rai ba. Ba lalle ba ne mu yi mamakin kome da zai iya faruwa yanzu. Ba lalle ba ne mu yi al’ajabi da kowane irin bunƙasar abubuwan ban tsoro. Waɗanda suke tattake dokar Allah a ƙarƙashin ƙafafunsu marasa tsarki suna da ruhu iri ɗaya da mutanen da suka zagi kuma suka ci amanar Yesu suke da shi. Ba tare da wani cizon lamiri ba, za su aikata ayyukan ubansu, Iblis. Za su yi tambayar da ta fito daga leɓunan mayaudarin nan Yahuza, Me za ku ba ni in bashe muku Yesu Almasihu? Ko a yanzu ma ana cin amanar Almasihu a cikin mutumin tsarkakansa.” Review and Herald, January 30, 1900.

If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.

Idan nassin da gaske yana nufin abin da yake faɗa, to waɗanda ake bayyana suna “zaɓar Barabbas,” ba za su iya fahimtar abin da nassin yake koyarwa ba. Waɗannan mutanen su ne mutanen da aka ambata a 2 Tassalonikawa waɗanda suke karɓar ruɗu mai ƙarfi, domin ba su ƙaunaci gaskiya ba. Ta faɗi game da waɗanda suke zaɓar Barabbas cewa, “Waɗanda suke ba da ƙaunarsu ga kowane shugaba in ba Almasihu ba za su tsinci kansu a ƙarƙashin iko, cikin jiki, rai, da ruhu, na wani makanta irin ta soyayya da take da irin jan hankali mai ɗauke hankali ƙwarai, har ta wurin ikonta rayuka sukan juya baya daga sauraron gaskiya domin su gaskata ƙarya.” Waɗanda suke zaɓar Barabbas suna ƙarƙashin ikon Shaiɗan tun kafin alamar gicciye da dokar Lahadi. A cikin wannan yanayi ba zai yiwu su fahimci abin da nassin yake koyarwa ba. Saboda haka za su ba da shawara cewa, “Yanayin da ake ciki sa’ad da Sister White ta rubuta waɗannan kalmomi ya shafi wannan tarihin na musamman ne, ba yanzu ba.” Wataƙila za su ce, “Tana magana ne game da Kiristanci a ma’ana ta gaba ɗaya, kuma wannan ba ya aiki kai tsaye ga Adventist na Bakwai.” Maganar banza.

Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.

Hakika, yanayin tarihin da ake ciki a lokacin da ’Yar’uwa White ta rubuta waɗannan kalmomi a zahiri sharhi ne kan tarihinta na kanta; amma kamar yadda yake game da Yohanna a cikin Ru’ya ta Yohanna, sa’ad da aka gaya wa annabi ya rubuta, ana gaya masa ya rubuta “abubuwan da ka gani, da abubuwan da suke, da abubuwan da za su kasance daga baya.” Sa’ad da annabi ya rubuta abubuwan da suke, a lokaci guda kuma yana rubuta abubuwan da za su kasance.

The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.

Shugabancin Adventism yana wakiltuwa ta wurin mutanen nan ashirin da biyar na Ezekiyel, waɗanda kuma a annabce suke daidaitu da mutanen nan ɗari biyu da hamsin da suka tsaya tare da Kora, Datan da Abiram. Haka kuma, masu tawaye na 1888 da Babban Taron Minneapolis Sister White ta bayyana su a matsayin masu maimaita tawayen Kora, Datan da Abiram. Sister White tana koyarwa kai tsaye cewa sa’ad da mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas ya sauko, ya kuma haskaka duniya da ɗaukakarsa, sai ruwan sama na ƙarshe ya fara.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Ruwan sama na ƙarshe zai sauko a kan mutanen Allah. Mala’ika mai ƙarfi zai sauko daga sama, kuma dukan duniya za ta haskaka da ɗaukakarsa.” Review and Herald, Afrilu 21, 1891.

Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.

’Yar’uwa White tana koyarwa kai tsaye cewa mala’ikan Wahayi sura ta goma sha takwas ya sauko a Babban Taron 1888 tare da saƙonnin A. T. Jones da E. J. Waggoner. Sa’ad da take a Taron, tawayen ya rinjaye ta ƙwarai har ta yanke shawarar tattara kayanta ta tafi, amma wani mala’ika ya gaya mata cewa dole ne ta zauna ta rubuta tarihin, gama maimaituwar tawayen Kora ne. Me ya sa mala’ikan ya so a rubuta shi, in ba domin shaida a kwanaki na ƙarshe ba? In kuwa shaida ce domin kwanaki na ƙarshe, me kuma wannan zai iya nufi, in ba cewa ikilisiyar Laodicea ta Adventist masu kiyaye Asabar za ta bi sawun Sanhedrin a lokacin rikicin dokar Lahadi ba, musamman ma tarihin da yake kaiwa zuwa gare shi.

The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.

An wakilta saƙon Jones da Waggoner a matsayin “saƙon barata ta wurin bangaskiya, a hakika,” “saƙon Lawodikeya,” “saƙon adalcin Almasihu” da kuma “saƙon mala’ika na uku.” ’Yan tawaye sun yi tsayayya da saƙon, kuma sun ƙi ja-gorar Ruhun Annabci da kuma zaɓaɓɓun manzannin taron. ’Yar’uwa White kuma tana koyarwa cewa sa’ad da manyan gine-ginen Birnin New York suka rushe, ta wurin taɓawar ikon Allah, to, Ru’ya ta Yohanna 18:1–3 za ta cika. Tun daga 9/11 shugabancin ikkilisiyar Adventist ta Kwana ta Bakwai ta Lawodikeya yana ta maimaita tawayen Kora, tawayen mutanen nan ashirin da biyar na dā, tawayen shugabanci a shekara ta 1888 da kuma tawayen Sanhedrin a lokacin da ya gabaci gicciye. Waɗannan mutane ashirin da biyar alama ce da ke wakiltar firistocin Lawiyawa na ƙarya.

A Levite was to 25 years old when he began to serve.

Ba-ƙabila Lawi zai kai shekara ashirin da biyar sa’ad da ya fara yin hidima.

> And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.

> Sai Ubangiji ya yi wa Musa magana, ya ce, Wannan shi ne abin da ya shafi Lawiyawa: daga mai shekara ashirin da biyar zuwa sama za su shiga su yi hidima a cikin aikin alfarwar taro. Amma daga shekara hamsin za su daina yin hidima a cikin aikin ta, ba za su ƙara yin aiki ba. Sai dai za su yi wa ’yan’uwansu hidima a cikin alfarwar taro, domin su kiyaye abin da aka danƙa musu, amma ba za su yi wani aiki ba. Haka za ka yi wa Lawiyawa game da abin da aka danƙa musu. Littafin Lissafi 8:23–26.

A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.

Ba-Lawi yana fara hidimarsa yana da shekara ashirin da biyar, kuma yakan yi hidima har shekara ashirin da biyar, har sai ya kai shekara hamsin. Manzon Alkawari a Malaki sura uku, yana tsarkakewa kuma yana wanke Ba-Lawi a lokacin dokar Lahadi, kamar yadda Ya yi a ranar 22 ga Oktoba, 1844.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Ga shi, zan aiko da manzona, shi kuwa zai shirya hanya a gabana; Ubangiji kuma, wanda kuke nema, zai zo haikalinsa farat ɗaya, har ma manzon alkawari, wanda kuke farin ciki da shi: ga shi, zai zo, in ji Ubangijin runduna.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Amma wa zai iya jure ranar zuwansa? Kuma wa zai tsaya sa’ad da ya bayyana? Gama shi kamar wutar mai tacewa ne, kuma kamar sabulun masu wanki; kuma zai zauna kamar mai tacewa da mai tsarkake azurfa; zai tsarkake ’ya’yan Lawi, ya kuma tsarkake su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da ta Urushalima za ta zama abin karɓa ga Ubangiji, kamar a zamanin dā, kamar kuma a shekarun dā. Malachi 3:1–4.

The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.

Lambar “25” a matsayin alama, ba wai yana wakiltar Balawi mai aminci kaɗai ba ne, amma har da Balawi na ƙarya. Saboda haka, “25” a matsayin alama yana nuna rarrabuwar rukuni biyu na masu bauta, ko masu hikima da marasa hikima ne, ko tumaki da awaki, ko alkama da ciyawar dawa. Lambar ashirin da biyar alama ce ba ta Balawi kaɗai ba, amma kuma daidai wannan muhimmanci alama ce ta rarrabuwar (tsarkakewar) Balawiyawa. Wannan rarrabuwar tana a dokar Lahadi, kuma ita ce ɗaya daga cikin manyan batutuwan Kalmar annabcin Allah. Ya dace cewa sura ta ashirin da biyar ta Matiyu, kawai ci gaba ce ta annabcin Yesu game da ƙarshen duniya a Matiyu sura ta ashirin da huɗu.

> And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.

> Yesu kuwa ya fita, ya tashi daga haikalin; sai almajiransa suka zo wurinsa domin su nuna masa gine-ginen haikalin. Amma Yesu ya ce musu, Ba ku ga dukan waɗannan abubuwa ba ne? Hakika, ina gaya muku, ba za a bar dutse ɗaya a kan wani a nan ba, wanda ba za a rushe shi ba. Matiyu 24:1, 2.

When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.

Sa’ad da Yesu ya fita daga haikalin, bai ƙara komawa ba har abada. A cikin ayoyin ƙarshe na sura ta ashirin da uku, Yesu ya furta hukunci a kan Sanhedrin, kuma an bayyana wannan hukuncin da “takwas” na kaito, ta haka yana kwaikwayon ƙarya na rayuka takwas a kan jirgin, rana ta takwas ta kaciya, rana ta takwas ta tashin matattu, tsararraki takwas na Ibrahim shekaru 430 da ci gaba. Lambar “takwas” ta jabu tana daidaita da Balebin jabu.

> Verily I say unto you, All these things shall come upon this generation.

> Hakika ina gaya muku, dukan waɗannan abubuwa za su auku a kan wannan tsara.

> O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.

> Ya Urushalima, Urushalima, ke da kike kashe annabawa, kike jifar waɗanda aka aiko zuwa gare ki da duwatsu, sau nawa na so in tattara ‘ya’yanki wuri guda, kamar yadda kaza take tattara ‘ya’yanta ƙarƙashin fikafikanta, amma ba ku yarda ba! Ga shi, an bar muku gidanku kango.

> For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.

> Gama ina gaya muku, ba za ku ƙara ganina ba daga yanzu, sai kun ce, Albarka ta tabbata ga mai zuwa cikin sunan Ubangiji. Matiyu 23:36–39.

Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.

Surar Matta ta ashirin da biyu ta ƙare da misali game da ɗaure mugaye su zama damammu, kuma ta ƙare da mu’amala ta ƙarshe tsakanin Almasihu da Yahudawan masu gardama. Sa’an nan a sura ta 24 Ya bar haikalin har abada, yana dakatar da aikinsa domin Isra’ila ta dā. Surar ta ƙare inda ta fara, da furucin cewa an bar musu gidansu a wofe, kuma abin da Ya kira gidan Ubansa sa’ad da Ya fara tsarkake haikalin, yanzu ya zama gidan Yahudawa marar kowa.

In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.

A cikin sura ta 24, Yesu zai amsa tambayoyi game da haikali, da hallakarsa mai gabatowa. Hallakar za ta faru ne a cikin wannan tsara ɗin, wadda ita ce tsara ta macizai masu dafi. Ya bar wancan haikali ba zai ƙara dawowa ba, saboda haka annabce-annabcen da ya gabatar suna magana ne ga Isra’ila ta ruhaniya, ba ta zahiri ba. Sa’ad da Almasihu ya bar haikalin wanda shi ne cocin Adventist na Bakwai ta Laodikiya, kamar yadda ya yi da Isra’ila ta dā; a lokaci guda kuma, haikalin ɗan adam na mutum dubu ɗari da arba’in da huɗu za a haɗa shi da Haikalin Allahntaka har abada. Sa’ad da Yesu ya bar haikalin Isra’ila ta dā, ya sake mutanensa na alkawari na farko har abada.

Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.

Babi na goma sha ɗaya har zuwa babi na ashirin da biyu na Matiyu shi ne omega na jerin babi na goma sha ɗaya zuwa na ashirin da biyu a cikin littafin Farawa. Sa’ad da jerin ya fara a Farawa goma sha ɗaya, hakan kuma yana nuna farkon Babel da alkawarin mutuwa na Babel, wanda ya kai ga cikarsa ta omega a Wahayi sura ta goma sha bakwai, aya ta goma sha ɗaya, ayar da take daidai tsakiyar ayoyin da suka ƙunshi babi na goma sha ɗaya har zuwa na ashirin da biyu. Tsakiyar babi na goma sha ɗaya zuwa na ashirin da biyu a Farawa, Matiyu da Wahayi kowannensu yana jaddada tuta ko kuma tuta ta jabu. A Farawa kaciya ce, a Matiyu kuwa Bitrus ne da Dutsen da Kristi zai gina ikkilisiyarsa a kai, a Wahayi kuma dabbar jabu ce wadda ta kasance, take yanzu, kuma za ta hau sama, wadda ita ce ta takwas, daga cikin bakwai take, kuma wadda daga nan kuma aka aura wa macijin.

Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.

Goma sha ɗaya da ashirin da biyu alamomi ne da ke nuna haɗuwar Allahntaka da ɗan’adamtaka, wadda ita ce ainihin batun da ake wakilta ta wajen Almasihu yana rubuta dokarsa a kan zukatanmu da hankulanmu. 11 da 22 alamomi ne na alkawarin waɗanda dubu ɗari da arba’in da huɗu. A cikin Matiyu, sura ta ashirin da uku, firistocin ƙarya sun karɓi kaito takwas; a daidai wannan lokacin kuwa, ana shafe firistoci na gaskiya. An tsarkake firistocin na kwanaki bakwai, kuma a rana ta takwas suka fara yin hidima.

It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.

Ba a yi hakan ne bisa ga haɗari ba cewa kwanaki bakwai na tsarkakewar firistoci, waɗanda suka kai ga fara hidimarsu a rana ta takwas, sun fara ne a Littafin Lissafi sura takwas aya ta ɗaya, domin “81” alama ce ta firistoci.

> And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …

> Sai Ubangiji ya yi wa Musa magana, yana cewa, Ka ɗauki Haruna da ’ya’yansa tare da shi, da tufafin, da man shafewa, da ɗan bijimi domin hadayar zunubi, da raguna biyu, da kwandon gurasa marar yisti; kuma ka tattara dukan taro gaba ɗaya zuwa ƙofar alfarwar taro. Sai Musa ya yi yadda Ubangiji ya umarce shi; aka kuwa tattara taron zuwa ƙofar alfarwar taro. Sai Musa ya ce wa taron, Wannan ne abin da Ubangiji ya umarta a yi. …

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

> Kuma ba za ku fita daga ƙofar alfarwar taro ba har kwana bakwai su cika, sai kwanakin keɓewarku su ƙare: gama kwana bakwai zai keɓe ku. Kamar yadda ya yi a yau, haka Ubangiji ya umarta a yi, domin a yi muku kafara. Saboda haka za ku zauna a ƙofar alfarwar taro dare da rana har kwana bakwai, ku kiyaye abin da Ubangiji ya umarta, don kada ku mutu: gama haka aka umarce ni. Sai Haruna da ’ya’yansa suka aikata dukan abubuwan da Ubangiji ya umarta ta hannun Musa. Sai ya zama a rana ta takwas, Musa ya kira Haruna da ’ya’yansa, da dattawan Isra’ila; sai ya ce wa Haruna, Ka ɗauki ɗan maraƙi domin hadaya ta zunubi, da rago domin hadaya ta ƙonawa, marasa aibi, ka miƙa su a gaban Ubangiji. … Sai Musa ya ce, Wannan ne abin da Ubangiji ya umarta ku yi: ɗaukakar Ubangiji kuwa za ta bayyana gare ku. … Sai Haruna ya ɗaga hannunsa zuwa ga jama’a, ya albarkace su, sannan ya sauko daga miƙa hadayar zunubi, da hadayar ƙonawa, da hadayun salama. Musa da Haruna kuwa suka shiga cikin alfarwar taro, suka fito, suka albarkaci jama’a: sai ɗaukakar Ubangiji ta bayyana ga dukan jama’a. Sai wuta ta fito daga gaban Ubangiji, ta cinye hadayar ƙonawa da kitsen da ke bisa bagaden: da dukan jama’a suka ga haka, sai suka yi ihu, suka fāɗi rubda ciki. Lawiyawa 8:1–5, 33–36; 9:1, 2, 6, 22–24.

Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.

Babi na ashirin da uku yana bayyana Lawiyawan jabu waɗanda ake bayyanawa a lokacin da aka hatimce Lawiyawa na gaske. Babi na ashirin da biyu na Matiyu ya ƙare da cewa babu wani mutum da ya ƙara yi wa Yesu wata tambaya, sa’an nan a babi na ashirin da uku ya gabatar da kaito takwas, yana bayyana cewa wa’adin gwajin Sanhedrin ya rufe, kuma a sa’an nan ne hukuncin zartarwa zai fara. A babi na ashirin da huɗu, Ya bayyana haikalin a matsayin gidan Yahudawa. Yana da muhimmanci a ga jerin da ke cikin surorin.

Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.

Babi na goma sha ɗaya zuwa na ashirin da biyu na littafin Matiyu suna bayyana kammala hatimcewar dubu ɗari da arba’in da huɗu a cikin yanayin alkawarin Allah da zaɓaɓɓen jama’a. Alamar Palmoni ta alfa a babi na goma sha ɗaya, da alamarSa ta omega a babi na ashirin da biyu, suna ƙara wa labarin da ke cikin waɗannan babi ma’ana.

Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.

Babi na ashirin da uku shi ne kafara, wato haɗewar Allahntaka da mutuntaka kamar yadda lamba ashirin da uku take wakilta. Amma babin yana bayani ne game da hukuncin zartarwa a kan ciyawar ƙarya, firistocin jabun, da Lawiyawa na ƙarya. Kowane firist Balawi ne, amma ba kowane Balawi ba ne firist. A cikin zuriyar Lawi, jinin zuriyar Haruna kaɗai ne ya cancanci firistanci. Littafi Mai Tsarki ya bayyana cewa Lawiyawa za su fara yin hidima suna da shekaru ashirin da biyar, amma ’ya’yan Kohat za su yi hidima suna da shekaru talatin.

> And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.

> Sai Ubangiji ya yi magana da Musa da Haruna, yana cewa, Ku ƙididdige zuriyar Kohatawa daga cikin zuriyar Lawiyawa, bisa ga iyalansu, bisa ga gidajen kakanninsu, Daga mai shekara talatin zuwa sama har zuwa mai shekara hamsin, dukan waɗanda suke shiga hidima, domin su yi aikin alfarwa ta taro. Littafin Lissafi 4:1–3.

The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.

Lambar “30” yana wakiltar firistoci waɗanda suke cikin zuriyar jinin Kohat, wanda shi ne ɗan Lawi, kuma ɗan Kohat kuwa shi ne Amram, wanda shi ne mahaifin Haruna. Lawi yana nufin “haɗe ko manne ga Allah.” Kohat yana nufin “waɗanda aka taru kewaye da gabansa.” Amram yana nufin “mutane maɗaukaka,” Haruna kuma yana nufin “mai ɗaukar haske ko mai shiga tsakani maɗaukaki.” Tare, suna bin diddigin wani motsi daga Bahar Maliya zuwa Sinai, ta haka suna misalta alkawari tsakanin Allah da dubu ɗari da arba’in da huɗu, waɗanda su ne haikalin ɗan Adam da yake haɗuwa da haikalin allahntaka, sa’ad da Almasihu ya miƙa hannunsa a karo na biyu domin ya tattara saura mutanensa zuwa cikin Wuri Mai Tsarkinsa, inda daga nan kuma ya ɗaga su ya ɗaukaka su yayin da ake haskaka su da Babban Firist na Sama, kamar yadda ya haskaka Shadrak, Meshak da Abednego.

The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.

Lambar “30” yana wakiltar wani zamani na shiri ga firistoci, kuma 25, a matsayin shekarun Lawiyawa, za a shafe shi zuwa ga 30, layi bisa layi, domin kowane firist Ba-Lawi ne, amma ba kowane Ba-Lawi ba ne firist. Talatin yana wakiltar lokacin shiri wanda ya fara a shekara ta 1989, a lokacin ƙarshe, kuma yana ƙarewa a dokar Lahadi a Amurka. Lambar ashirin da biyar, a matsayin alamar Lawiyawa, ita ma alama ce ta rarrabewa tsakanin rukuni biyu, kuma dangane da firistoci tana bayyana wani rarrabewa. Ashirin da biyar yana nuna rarrabewar Lawiyawa da na jabu masu kama da Lawiyawa a dokar Lahadi, kuma a cikin mahallin sahihan firistoci da sahihan Lawiyawa, ita ma tana kafa bambanci, duk da haka, ba rarrabewa ta mummunar ma’ana ba ce, kamar yadda yake ga na jabu masu kama da Lawiyawa.

Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.

Kohat yana ɗaya daga cikin manyan rassan Lawiyawa uku (tare da Gershon da Merari). Layin firistoci ya fito ne musamman ta wurin Haruna, zuriyar Kohat. Haruna shi ne zuriyar Lawi ta ƙarni na huɗu, kuma gata ta firistanci an taƙaita ta ga zuriyarsa maza a cikin wannan reshen Kohat. Kohatiyawa gaba ɗaya (dukan zuriyar Kohat) suna da ɗaukakar ɗaukar abubuwa mafi tsarki, amma layin Haruna kaɗai ne yake da ikon aiwatar da ayyukan firistanci a bagade da cikin Wuri Mai Tsarki. Haruna yana wakiltar wannan ƙarni na huɗu ɗin nan kamar “tsofaffi” na Yowel, ko kuwa “dattawan dā” a Ezekiyel sura ta takwas, waɗanda suke rusuna wa rana.

The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.

Tsarin rukunoni 24 masu juyawa-juyi na firistoci (haka kuma ga Lawiyawa waɗanda ba firistoci ba, a ayyukan taimako kamar mawaƙa da masu tsaron ƙofofi) Sarki Dawuda ne ya kafa. Dawuda ya tsara zuriyar Haruna zuwa rukunoni 24 domin su yi hidima bisa juyawa-juyi (1 Tarihi 24:1–19). Dawuda, tare da taimakon firistoci Zadok (daga zuriyar Ele’azara) da Ahimelek (daga zuriyar Itamar), ya raba su zuwa ƙungiyoyi 24 (16 daga mafi girman gidan Ele’azara, 8 kuma daga na Itamar). An jefa ƙuri’u domin a tantance jerin hidimarsu.

Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”

Kowace ƙungiya tana yi wa aiki har tsawon mako guda (daga Asabar zuwa Asabar), sau biyu a shekara, ban da cewa dukan ƙungiyoyi suna yin aiki tare a lokacin manyan bukukuwa (Ketarewa, Fentikos, Bukkoki). Haka nan Dawuda ya tsara Lawiyawa waɗanda ba firistoci ba zuwa ƙungiyoyi 24 domin kiɗa, tsaron ƙofofi, da sauransu (1 Tarihi 23–26). An aiwatar da wannan tsari a ƙarƙashin Sulemanu (2 Tarihi 8:14), kuma ya ci gaba har zuwa zamanin Haikali na Biyu. Zakariya, mahaifin Yohanna Mai Baftisma, yana cikin ƙungiyar Abiya—Luka 1:5; 1 Tarihi 24:10. An zaɓi tsarin ƙungiyoyi 24 na firistoci ta wurin ƙuri’a, kuma Zakariya yana cikin ƙungiyar Abiya, wanda daga cikin ƙungiyoyi ashirin da huɗu, yake wakiltar ƙungiya ta “takwas.” Zakariya na nufin “Allah yana tunawa,” sunan mahaifinsa kuma, Abiya, na nufin “Allah ne mahaifina.”

The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.

Uba na samaniya ya tuna da alkawarinsa na tayar da wani manzo wanda zai shirya hanya domin Almasihu. Amma Zakariya kuma yana daidaita da dokar Lahadi, gama a can ne Asabar, ranar da ya kamata mutane su riƙa tunawa da ita kullum—ta zama gwaji na ƙarshe. Zakariya yana wakiltar wani firist, daga rukunin Abiya, wanda shi ne rukuni na “takwas”. Zakariya bai gaskata saƙon mala’ikan ba, aka kuma mai da shi kurma, har zuwa haihuwar ɗansa Yohanna. Sa’ad da aka haifi Yohanna, Zakariya ya shiga cikin tattaunawar game da sunan Yohanna, sa’an nan kuma ya yi magana. Maganar annabci ta kwanaki na ƙarshe ita ce lokacin da Amurka ta yi magana kamar maciji.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> Sai ya zama, a rana ta takwas suka zo domin su yi wa yaron kaciya; sai suka kira shi Zakariya, bisa ga sunan ubansa. Amma uwarsa ta amsa ta ce, A’a; za a kira shi Yohanna. Sai suka ce mata, Babu ko ɗaya a cikin danginku da ake kira da wannan suna. Sai suka yi wa ubansa ishara, su ji yadda yake so a kira shi. Sai ya nemi allon rubutu, ya rubuta, yana cewa, Sunansa Yohanna ne. Sai dukansu suka yi mamaki. Nan da nan kuwa bakinsa ya buɗe, harshensa kuma ya sake, sai ya yi magana, yana yabon Allah. Luka 1:59–64.

John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.

Yahaya Mai Baftisma na cikin rukuni na takwas na Abiya, kamar yadda mahaifinsa ma yake. A lokacin kaciyarsa, a rana ta takwas an canja sunansa. Yahaya Mai Baftisma yana wakiltar waɗanda firistoci ne, na tsara ta huɗu, waɗanda suke cikin dangantakar alkawari da Allah, wanda yake canja sunansu (daga Laodikiya zuwa Filadelfiya), yana hatimce su da alamar alkawari, sa’ad da Amurka ta yi magana kamar maciji.

We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.

Mu ne haikalin Allah. Layukan annabci da suke magana ga haikalin suna magana ne ga maza da mata a matsayin mutane ɗaiɗaiku, haka kuma a matsayin ƙungiya, gama ikkilisiyar Allah ma haikali ce. Kuma tabbatacce akwai haikali na sama, kuma Kristi ne yake gina haikalin Ubangiji. Shi ne yake aza harsashi kuma yake ɗora dutsen ƙarshe a kan haikalin. Dangane da lamba “25” a matsayin alama, 25 tana wakiltar Lawiyawa, waɗanda aka tsarkake (aka ware) daga Lawiyawan ƙarya a Malaki sura ta uku, kuma waɗanda kuma aka tsabtace a wannan nassi ɗin. A Ezekiyel surori 40 zuwa 48 an bayyana wani haikali na alama da cikakken bayani sosai. Ruwan rai yana fitowa daga wannan haikali ya kuma cika duniya.

> “Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.

> “Abin al’ajabi ne aikin da Allah yake nufin cikawa ta wurin bayinsa, domin a ɗaukaka sunansa. Allah ya mai da Yusufu maɓuɓɓugar rai ga al’ummar Masar. Ta wurin Yusufu aka kiyaye ran dukan wannan jama’a. Ta wurin Daniyel kuma Allah ya ceci ran dukan masu hikimar Babila. Waɗannan kuɓututtuka kuma sun kasance kamar darussa na zahiri; sun bayyana wa mutane albarkatun ruhaniya da aka miƙa musu ta wurin dangantaka da Allahn da Yusufu da Daniyel suka bauta wa. Haka kuma ta wurin mutanensa a yau Allah yana nufin kawo albarka ga duniya. Kowane ma’aikaci wanda Kristi yake zaune a zuciyarsa, kowane wanda zai bayyana ƙaunarsa ga duniya, ma’aikaci ne tare da Allah domin albarkar ’yan Adam. Yayin da yake karɓa daga Mai Ceto alheri domin ya ba waɗansu, daga dukan zamansa kwararar rai na ruhaniya tana gudana. Kristi ya zo a matsayin Babban Likita domin ya warkar da raunukan da zunubi ya jawo cikin iyalin ’yan Adam; kuma Ruhunsa, yana aiki ta wurin bayinsa, yana ba wa mutane masu shan wahala, waɗanda zunubi ya jikkata, wani babban ikon warkarwa mai tasiri ga jiki da rai. “A wannan rana,” in ji Nassosi, “za a buɗe wani maɓuɓɓuga ga gidan Dawuda da ga mazaunan Urushalima domin zunubi da kuma ƙazanta.” Zakariya 13:1. Ruwan wannan maɓuɓɓugar yana ɗauke da halayen magani waɗanda za su warkar da nakasassu na jiki da na ruhu.”

> “From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

> “Daga wannan marẽmari ne babban kogin da aka gani a cikin wahayin Ezekiyel yake gudana. ‘Waɗannan ruwaye suna fitowa zuwa ƙasar gabas, su gangara zuwa jejin, su shiga cikin teku: sa’an nan da aka kai su cikin teku, ruwan zai warke. Kuma zai zama, dukan abin da yake da rai, mai motsi, duk inda koguna za su kai, zai rayu…. Kuma a bakin kogin, a gefensa, a wannan ɓangare da wancan ɓangare, za su yi girma dukan itatuwan abinci, waɗanda ganyensu ba zai bushe ba, haka kuma ’ya’yansu ba za su ƙare ba: za su ba da sabon ’ya’ya bisa ga watanninsu, domin ruwansu sun fito ne daga Wuri Mai Tsarki: kuma ’ya’yansa za su zama domin abinci, ganyensa kuma domin magani.’ Ezekiyel 47:8–12.” Shaidu, juzu’i na 6, 227.

Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.

Haikalin Ezekiyel alama ce ta annabci ta mafi ɗaukakar irin ta, kuma a cikin Wahayi sura ta goma sha ɗaya, an umarci Yohanna ya auna haikalin, amma ya bar farfajiyar waje. Sa’ad da muka yi wannan abu ɗin ga haikalin Ezekiyel, sai mu ga cewa lambobi biyu da suka fi fice a cikin ma’aunan haikalin suna wakiltar firistoci. Kamu 50 shi ne lamba mafi fitowa fili, kuma an maimaita shi sau 11 a matsayin cikakken tsawon kowane ginin ƙofa (Ezekiyel 40:15, 21, 25, 29, 33, 36, da sauransu). An kuma yi amfani da 50 ga wasu tsawon bango da ɗakuna (42:7–8). Yana fayyace cikakkiyar hanyar wucewa ta ƙofa daga bakin ƙofa na waje zuwa bakin ƙofa na ciki.

25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.

Kubit 25 shi ne na biyu mafi fitowa fili ƙwarai. An maimaita shi sau 10 a matsayin fāɗi da nisan rukunin ƙofofi (Ezekiyel 40:13, 21, 25, 29, 30, 33, 36). A haɗe, 50 da 25 suna samar da daidaitattun siffofin murabba’i masu kusurwa huɗu na 50 da 25 ga manyan ƙofofi shida. Wannan haɗin 50 da 25 ne ya fi rinjayar bayanin ginin ƙofofin da suke kaiwa zuwa sassan ciki. Babu wata irin haɗaka dabam da ake maimaitawa da irin wannan tsari mai ka’ida akai-akai a cikin ginin haikalin kansa.

Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).

Lawiyawa sun shiga hidima mai aiki tun suna da shekara 25 (Lissafi 8:24: “daga mai shekara ashirin da biyar zuwa sama za su shiga su yi aikin hidima”). Sun yi hidima har zuwa shekara 50 (Lissafi 4:3, 39, 43; 8:25: “har zuwa shekara hamsin”). Wannan ya ba da daidai shekaru 25 na hidima mai aiki (50 – 25 = 25).

Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.

Saboda haka, tsawon shekaru 25 na hidimar Lawiyawa yana bayyana kai tsaye a cikin ma’aunan kubit 25 da 50 da suka mamaye ƙofofi da ginin haikalin—wurin nan da kansa inda Lawiyawa suka yi hidima. Muhimman ma’aunan haikalin Ezekiyel, wato haikalin ikilisiya mai nasara da na dubu ɗari da arba’in da huɗu, an tsara su ta fuskar gine-gine a cikin haikalin nan da kansa inda za su yi hidima; DAIDAI KAMAR yadda chromosomes arba’in da shida suke a gina a cikin haikalin nan da kansa inda mutanen Allah za su yi hidima. Palmoni ya aza sa hannunsa a kan haikalin mutum ɗaya-daya da kuma haikalin jiki na gama-gari wanda zai zama amaryarsa.

We will continue these lines in the next article.

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

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Waɗanda suke a matsayi na alhaki kada su rungumi ƙa’idodin duniya na son kai da shagalin kai da almubazzaranci, domin ba za su iya ɗaukarsa ba; kuma ko da za su iya, ƙa’idodin irin na Almasihu ba za su yarda da haka ba. Akwai bukatar a ba da koyarwa mai yawa. ‘Wa zai koyar da sani? wa kuma zai sa ya fahimci koyarwa? su ne waɗanda aka yaye daga nono, aka kuma janye su daga ƙirji. Gama dole ne umarni ya zama bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can.’ Haka kuma kalmar Ubangiji ya kamata a gabatar da ita cikin haƙuri a gaban yara, kuma a ci gaba da riƙe ta a gabansu, ta wurin iyaye masu gaskata kalmar Allah. ‘Gama da lebba masu tuntuɓe da kuma wani harshe zai yi magana da wannan jama’a. Waɗanda ya ce musu, Wannan ne hutun da za ku sa gajiyayyu su huta; wannan kuma shi ne wartsakewa: duk da haka ba su so su ji. Amma kalmar Ubangiji ta kasance a gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can; domin su tafi, su fāɗi da baya, a karya su, a kama su da tarko, a kuma cafke su.’ Don me?—saboda ba su kula da kalmar Ubangiji da ta zo musu ba.

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Wannan yana nufin waɗanda ba su karɓi koyarwa ba, amma suka riƙe hikimarsu ta kansu ƙwarai, kuma suka zaɓi su yi aiki da kansu bisa ga tunaninsu na kansu. Ubangiji yana ba irin waɗannan gwaji, domin ko dai su ɗauki matsayinsu su bi shawararsa, ko kuwa su ƙi su yi bisa ga tunaninsu na kansu, sa’an nan Ubangiji zai bar su ga tabbataccen sakamakon hakan. A cikin dukan hanyoyinmu, a cikin dukan hidimarmu ga Allah, yana magana da mu yana cewa, ‘Ka ba Ni zuciyarka.’ Ruhun biyayya da sauƙin koyarwa ne Allah yake so. Abin da yake ba addu’a ɗaukakarta shi ne gaskiyar cewa ana furta ta ne daga ƙaunatacciyar zuciya mai biyayya.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Allah yana bukatar wasu abubuwa daga mutanensa; idan suka ce, Ba zan ba da zuciyata in aikata wannan abu ba, Ubangiji yakan bar su su ci gaba cikin abin da suke zato hikima ce a ganinsu ba tare da hikimar sama ba, har sai wannan nassi [Ishaya 28:13] ya cika. Ba za ku ce ba, Zan bi shiriyar Ubangiji har zuwa wani matsayi da ya dace da fahimtata, sa’an nan kuma ku nace ga ra’ayoyinku na kanku, kuna ƙin a siffanta ku bisa kamannin Ubangiji. Bari a yi tambayar, Shin wannan nufin Ubangiji ne? ba, Shin wannan ra’ayi ko hukuncin —– ne?” Testimonies to Ministers, 419.

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