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

Littafin Yoel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodiceya — Lamba Arba’in

Number Forty

Lamba Arba’in

Author

Jeff Pippenger

Published

February 3, 2026

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Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Bitrus yana a Kaisariya Filibbi ta fuskar alama a sa’a ta uku, a kan hanyarsa zuwa Kaisariya Maritima da sa’a ta tara. Bisa ga Matiyu da Markus, bayan kwana shida, Bitrus, Yakubu da Yahaya suna a Dutsen Sāke Kamanni. Luka ya ce bayan kwana takwas, tsakanin Panium da Dutsen. Daga ƙofofin jahannama, a Kaisariya Filibbi, zuwa mutuwar gicciye, tare da tsayawa a hanya a Dutsen Sāke Kamanni. Matakai uku daga Panium zuwa dokar Lahadi. Kaisariya a farko, Dutsen a tsakiya, kuma Kaisariya a ƙarshe. Jahannama a farko, mutuwa a ƙarshe, tare da ɗaukakar Allah a tsakiya. Tawaye na alfa wanda ƙofofin jahannama suka wakilta, da tawaye na omega wanda mutuwar Ɗan Allah ta wakilta.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Kaisariya Filibbi ita ce tubali na tushe, gama a can ne Almasihu ya bayyana Dutsen da a kansa zai gina ikkilisiyarsa. Dutsen Sāke Kamanni shi ne mataki na biyu, inda aka kammala haikali kuma aka sa dutsen kan-gini. Mataki na uku na hukunci a kan gicciye ya biyo bayan haka.

> And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

> Sai ya ce musu, Hakika ina gaya muku, akwai waɗansu daga cikin waɗanda suke tsaye a nan, da ba za su ɗanɗani mutuwa ba, sai sun ga mulkin Allah ya zo da iko. Bayan kwana shida kuwa, Yesu ya ɗauki Bitrus, da Yaƙub, da Yohanna tare da shi, ya kai su wani babban dutse su kaɗai; sai aka sāke kamanninsa a gabansu. Tufafinsa kuwa suka zama masu haske, farare ƙwarai kamar ƙanƙara; yadda babu wani mai wanki a duniya da zai iya faranta su haka. Sai Iliya ya bayyana gare su tare da Musa; suna kuwa magana da Yesu.

> And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

> Sai Bitrus ya amsa ya ce wa Yesu, Maigida, yana da kyau mu kasance a nan: bari kuwa mu yi rumfuna uku; ɗaya dominka, ɗaya domin Musa, ɗaya kuma domin Iliya.

> For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

> Gama bai san abin da zai faɗa ba; gama tsoro mai tsanani ya kama su. Sai wani gajimare ya rufe su da inuwarsa; kuma wata murya ta fito daga cikin gajimaren, tana cewa, Wannan shi ne Ɗana ƙaunatacce: ku saurare shi. Nan da nan kuma, da suka waiwayi kewaye, ba su ƙara ganin kowa ba, sai Yesu kaɗai tare da su. Kuma yayin da suke saukowa daga dutsen, ya umarce su kada su faɗa wa kowa abubuwan da suka gani, sai bayan Ɗan Mutum ya tashi daga matattu. Suka riƙe wannan magana a tsakaninsu, suna tambayar juna abin da tashi daga matattu yake nufi. Markus 9:1–10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

A kan dutsen, Bitrus ya ba da shawara a kafa wa Musa, Almasihu, da Iliya bukkoki.

> “Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

> “Musa ya bi ta cikin mutuwa, amma Mika’ilu ya sauko ya ba shi rai kafin jikinsa ya ga ruɓewa. Shaidan ya yi ƙoƙarin riƙe jikin, yana iƙirarin cewa nasa ne; amma Mika’ilu ya ta da Musa daga matattu ya kai shi zuwa sama. Shaidan ya yi wa Allah zage-zage da tsananin ɗaci, yana tuhumarSa da rashin adalci saboda ya ƙyale a ƙwace ganimarsa daga hannunsa; amma Almasihu bai tsawata wa maƙiyinsa ba, ko da yake ta wurin jarabarsa ne bawan Allah ya faɗi. Cikin tawali’u ya miƙa shi ga Ubansa, yana cewa, ‘Ubangiji ya tsawata maka.’”

> “Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

> “Yesu ya gaya wa almajiransa cewa akwai waɗansu daga cikin waɗanda suke tsaye tare da Shi da ba za su ɗanɗani mutuwa ba sai sun ga mulkin Allah yana zuwa da iko. A wurin sāke kamanninsa wannan alkawari ya cika. A nan aka sāke kamannin Yesu, fuskarsa kuwa ta haskaka kamar rana. Tufafinsa kuma farare ne masu kyalli. Musa ya kasance a wurin domin ya wakilci waɗanda za a tā da su daga matattu a bayyanuwar Yesu ta biyu. Iliya kuwa, wanda aka ɗauke shi ba tare da ya ga mutuwa ba, ya wakilci waɗanda za a sāke su zuwa rashin mutuwa a zuwan Kristi na biyu, kuma za a ɗauke su zuwa sama ba tare da sun ga mutuwa ba. Almajiran suka kalli ɗaukakar Yesu mai girma da banmamaki da tsoro, da kuma gajimaren da ya lulluɓe su, suka kuma ji muryar Allah cikin ɗaukaka mai ban tsoro tana cewa, ‘Wannan Ɗana ne ƙaunatacce; ku saurare Shi.’” Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

Dutsen Sāke-Kamanni ya bayyana alfarwoyi uku. Alfarwar Musa a farkon Isra’ila ta dā, da alfarwar Almasihu kamar yadda ta bayyana ta wurin zama cikin jiki nasa, da kuma alfarwar da ita ce mutum dubu ɗari da arba’in da huɗu kamar yadda Iliya ya wakilta. Mutum dubu ɗari da arba’in da huɗu su ne waɗanda ba sa ɗanɗanar mutuwa har sai sun ga Zuwan Almasihu na Biyu. Dutsen yana nuna wurin da ake buga hatimin a kan mutum dubu ɗari da arba’in da huɗu.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

An ɗaga alfarwar dubu ɗari da arba’in da huɗu a cikin idi na Alfarwa na antitayipi. Dutsen yana bayyana waɗanda ba sa ɗanɗanar mutuwa, kuma yana gabatar da shaidu uku cewa sa’ad da suka ga ɗaukakar Allah a cikin dutsen, wannan shi ne idi na Alfarwa na antitayipi.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

An tashe su a matsayin alfarwar Iliya, wadda aka fara kafawa a shekarar 2023, sa’ad da aka ta da Musa da Iliya duka. Da fari an aza harsashi, wato shi ne kaɗai harsashin da za a iya aza wa, kuma wannan harsashi shi ne Almasihu, dutsen kusurwa da dutsen harsashi. Sa’an nan a sa dutsen ƙarshe na gini, wanda yake wakiltar hatimtar dubu ɗari da arba’in da huɗu, kamar yadda aka wakilta a kan Dutsen Sāke Siffa. A kan Dutsen, Bitrus, Yaƙub, da Yohanna suna wakiltar waɗanda lalle ba sa ɗanɗanar mutuwa. Daga baya Bitrus ya rubuta cewa mulkin firistoci su ne waɗanda suka ɗanɗana cewa Ubangiji nagari ne, kuma su ne gida na ruhaniya. Sun ɗanɗani rai, saboda haka ba sa ɗanɗanar mutuwa.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

> In dai kun ɗanɗana cewa Ubangiji mai alheri ne. Zuwa gare shi kuke zuwa, kamar zuwa ga dutse mai rai, wanda mutane suka ƙi lalle, amma zaɓaɓɓe ne a wurin Allah, mai daraja kuma; ku ma, kamar duwatsu masu rai, ana gina ku ku zama gida na ruhaniya, firistoci tsarkaka, domin ku miƙa hadayu na ruhaniya, abin karɓa ga Allah ta wurin Yesu Almasihu. Saboda haka kuma an ƙunsa a cikin Nassi cewa, Ga shi, na aza a Sihiyona babban dutsen kusurwa, zaɓaɓɓe, mai daraja: kuma wanda ya gaskata gare shi ba zai kunyata ba. 1 Bitrus 2:3–6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Kalmar da aka fassara da “kunya” tana nufin “a ji kunya.” An wakilta ragowar ta wurin Bitrus, kuma an nuna farin cikinsu a saɓanin waɗanda suka ƙi saƙon ruwan sama na ƙarshe. Wani mabuɗi na ɗari da dubu arba’in da huɗu, gama an ba Bitrus “maɓallan” mulkin, shi ne “babban dutsen kusurwa” da aka kafa a Sihiyona. Wannan dutse abin al’ajabi ne a gaban idon masu adalci, kuma dutse ne na tuntube ga mashayan Ifraimu.

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

> Dutsen nan da magina suka ƙi, shi ne ya zama babban dutsen kusurwa. Wannan aikin Ubangiji ne; abin al’ajabi ne a idanunmu. Zabura 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Yesu ya yi sharhi a kan waɗannan ayoyi a ƙarshen misalin gonar inabi.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

> Yesu ya ce musu, Ashe, ba ku taɓa karantawa a cikin Nassosi ba cewa, Dutsen da magina suka ƙi, shi ne ya zama babban dutsen kusurwa: wannan aikin Ubangiji ne, kuma abin al’ajabi ne a idanunmu? Saboda haka ina gaya muku, za a karɓe mulkin Allah daga hannunku, a kuma ba wa wata al’umma mai ba da ’ya’yansa. Kuma duk wanda ya fāɗi a kan wannan dutse za a karya shi: amma duk wanda dutsen zai fāɗa a kansa, zai nika shi ya zama gari. Da manyan firistoci da Farisiyawa suka ji misalansa, sai suka gane cewa game da su yake magana. Amma da suka nemi su kama shi, sai suka ji tsoron taron jama’a, domin sun ɗauke shi annabi ne. Matiyu 21:42–46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Duk wanda ya karɓi saƙon tushe, za a kakkarya shi, gama Dutsen shi ne Almasihu, kuma aikin bishara shi ne ya ƙasƙantar da mutum har zuwa turɓaya.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.

> “Mene ne barata ta wurin bangaskiya? Ita ce aikin Allah na zubar da ɗaukakar mutum cikin ƙura, da kuma yi wa mutum abin da ba shi da ikon yi wa kansa. Sa’ad da mutane suka ga komai-rashinsu na kansu, a sa’an nan suke kasancewa a shirye a tufatar da su da adalcin Almasihu. Sa’ad da suka fara yabon Allah da ɗaukaka Shi duk yini, to, ta wurin dubawa suna sāke kamanni zuwa ga wannan sura ɗaya. Mene ne sāke-halwa? Ita ce bayyanawa mutum ainihin yanayinsa na gaskiya, cewa a cikinsa kansa ba shi da wani amfani.” Manuscript Releases, juzu’i na 20, 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Duk wanda ya ƙi dutsen ginin tushe, ana hallaka shi, kamar yadda ya faru da Isra’ila ta dā wajen cikar yadda Yesu ya yi amfani da misalin gonar inabi. Yahudawa sun ƙi Almasihu, haka kuma sun ƙi Musa, domin da a ce sun gaskata Musa, da sun kuma gaskata Almasihu. Sun ƙi dokar Allah, suna koyar da umarnin mutane a matsayin koyarwar addini. Almasihu, Musa, da Shari’a dukkansu alamomi ne na tushe, kuma Almasihu shi kaɗai ne tushen da za a iya kafa wa, amma Almasihu a matsayin tushe ana wakilta shi da alamomi masu yawa. Musa da Shari’a dukkansu misalai ne na wannan gaskiyar. Almasihu shi kaɗai ne tushen, amma wannan yana nufin ne kawai cewa sauran tushe-tushen da suke cikin KalmarSa ta annabci alamomi ne kawai na wani ɓangare na halinsa.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Gama ba wanda zai iya kafa wani tushe dabam face wanda aka riga aka kafa, wato Yesu Almasihu. 1 Korintiyawa 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Yesu shi ne Kalma, kuma saboda haka dokokin da ke cikin Kalmarsa suna wakiltar Shi kansa. Saboda wannan ne Sister White ta rubuta cewa Dokoki Goma kwafi ne na halin Kristi. Shi ne na Farko kuma na Ƙarshe, kuma idan aka wakilta Shi ta wannan hanya, hakan yana bayyana cewa Kristi kullum yana nuna ƙarshen wani abu tare da farkon wani abu. A matsayinsa na Kalma, Shi ma “Gaskiya” ne, kuma gaskiya tsari ne na annabci. Shi ne Zakin kabilar Yahuza sa’ad da Yake hatimtawa da kuma buɗe hatimin Kalmarsa. Shi ma shi ne dutsen kusurwa wanda ya zama dutsen ƙololuwa. Dutsen kusurwa kawai wakilci ne na Shi a matsayin harsashi, ko kuwa harafi na farko na kalmar Ibrananci “gaskiya.” Dutsen ƙololuwa kuwa shi ne aikin kammalawa da ake ɗorawa a kan haikali, kuma idan aka daidaita shi da tsarin gaskiya, dutsen ƙololuwa ya fi dutsen kusurwa ƙarfi sau ashirin da biyu. Abin mamaki a idanun waɗanda suka ɗanɗana cewa Ubangiji nagari ne, shi ne yadda ka’idodin tsarin gaskiya da aka daidaita da dutsen kusurwa da dutsen ƙololuwa suke bayyana ɗaya daga cikin maɓallan annabci da aka ba Bitrus.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Harafin farko, alpha, ɗaya ne, amma harafin ƙarshe, omega, ashirin da biyu ne. Lu’ulu’un Miller suna haskawa kamar rana, amma sa’ad da mutumin da ke goge ƙazanta ya tattara lu’ulu’un, sun fi haske sau goma. Ganewar cewa ƙarshen layin annabci iri ɗaya ne da farkon layukan annabci, amma ya fi shi ƙarfi, “abin al’ajabi” ne. Wannan wani sashe ne na halin Kristi; ɗaya ne daga cikin maɓallan da aka ba Bitrus domin ya ɗaure mutum dubu ɗari da arba’in da huɗu.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

“Gidan ruhaniya” na Bitrus shi ne akwatin da ke cikin mafarkin William Miller, haka kuma shi ne ma’ajin zakka da hadayu na Malachi. Sa’ad da aka buɗe tagogin sama, ana jefar da rukuni ɗaya daga cikin ɗakin, kuma ana jefa ɗayan rukunin a cikin akwatin, a ba su fararen tufafin lilin na cocin Allah mai nasara.

> “Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

> “Mutanen Yahuda sun yi wa kansu alkawari a fili kuma da muhimmanci cewa za su yi biyayya ga dokar Allah. Amma sa’ad da tasirin Ezra da Nehemiya ya janye na ɗan lokaci, mutane da yawa suka kauce wa Ubangiji. Nehemiya ya koma Farisa. A lokacin da ba ya Urushalima, miyagun abubuwa suka kutso kai da suka yi barazanar lalatar da al’ummar. Masu bautar gumaka ba wai kawai sun sami gindin zama a cikin birnin ba, amma kuma ta wurin kasancewarsu sun ƙazantar da harabar Haikalin kanta. Ta wurin auratayya da aka yi, an ƙulla abota tsakanin Eliyashib babban firist da Tobiya Bammone, maƙiyin Isra’ila mai zafi. Sakamakon wannan ƙawance marar tsarki, Eliyashib ya bar Tobiya ya zauna a wani ɗaki da ke da alaƙa da Haikalin, wanda a dā ake amfani da shi a matsayin ɗakin ajiya na zakka da hadayun jama’a.”

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Saboda zalunci da yaudara na Ammonawa da Mo’abawa ga Isra’ila, Allah ya riga ya bayyana ta bakin Musa cewa za a kulle su har abada daga taron mutanensa. Duba Kubawar Shari’a 23:3–6. Cikin bijirewa ga wannan magana, babban firist ya fitar da hadayun da aka adana a ɗakin gidan Allah, domin ya ba wannan wakili na jinsin da aka haramta wuri. Ba za a iya nuna wa Allah raini mafi girma fiye da ba wannan maƙiyin Allah da gaskiyarsa irin wannan tagomashi ba.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Da ya komo daga Farisa, Nehemiya ya fahimci wannan mummunar ƙazantarwa da aka yi da ƙarfin hali, sai ya ɗauki matakan gaggawa don fitar da mai kutsen. ‘Abin ya ɓata mini rai ƙwarai,’ in ji shi; ‘saboda haka na jefar da dukan kayayyakin gidan Tobiya daga cikin ɗakin. Sa’an nan na bayar da umarni, suka tsarkake ɗakunan; kuma na komo da kayayyakin gidan Allah can, tare da hadayar gari da turaren ƙanshi.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

> “Ba Haikalin kaɗai aka ƙazantar ba, har ma da hadayun an karkatar da su daga amfanin da ya dace. Wannan ya kasance abin da ya raunana sha’awar karimcin jama’a. Sun rasa himmarsu da zafinsu, kuma suka yi jinkirin ba da zakokinsu. Ma’ajin gidan Ubangiji kuwa ba su da wadataccen tanadi; da yawa daga cikin mawaƙa da sauran waɗanda ake aiki da su a hidimar haikali, domin ba sa samun isasshen taimako, sun bar aikin Allah suka tafi yin aiki a wasu wurare.”

> “Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

> “Nehemiya ya tashi ya gyara waɗannan abubuwan cin zarafi. Ya tattara waɗanda suka bar hidimar gidan Ubangiji, ‘ya maido da su matsayinsu.’ Wannan ya sa mutane suka sami ƙarfin gwiwa, kuma dukan Yahuza suka kawo ‘zakka ta hatsi da sabon ruwan inabi da mai.’ An naɗa mutanen da ‘aka lissafta su masu aminci’ su zama ‘ma’aji a kan baitulmali,’ kuma ‘aikin su shi ne su rarraba wa ’yan’uwansu.’” Annabawa da Sarakuna, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Sa’ad da Nehemiya “ya kori Tobiya,” yana yin annabcin abin da Almasihu zai yi na korar masu canjin kuɗi daga cikin haikalin nan ɗin. Ba kawai haikalin ba ne, amma ainihin ɗakin da yake cikin haikalin inda ake ajiye zakka. Sa’ad da Eliyakim ɗan Filadelfiya ya maye gurbin Shebna ɗan Lawodikiya, Shebna shi ne ma’aji wanda aka jefa zuwa wani fili mai nisa.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

> Ga abin da Ubangiji Allah Mai Runduna ya ce, Ka tafi, ka shiga wurin wannan ma’aji, wato wurin Shebna, wanda yake a kan gidan, ka ce, Me kake da shi a nan? Kuma wa kake da shi a nan, har ka sassaka wa kanka kabari a nan, kamar wanda yake sassaka wa kansa kabari a bisa, yana kuma hako wa kansa mazauni a cikin dutse? Ga shi, Ubangiji zai kwashe ka da ƙarfi cikin bauta, lalle kuwa zai lulluɓe ka. Lalle zai juya ka da ƙarfi, ya jefa ka kamar ƙwallo zuwa ƙasa mai faɗi; a can za ka mutu, a can kuma karusan ɗaukakarka za su zama kunyar gidan ubangijinka. Zan kuwa kore ka daga matsayinka, daga darajarka kuma zai sauke ka.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

> Kuma zai faru a wannan rana, cewa zan kira bawana Eliyakim ɗan Hilkiya. Zan sa masa rigarka, in ƙarfafa shi da ɗamararka, kuma zan miƙa mulkinka a hannunsa. Zai zama uba ga mazaunan Urushalima, da kuma ga gidan Yahuza. Kuma makullin gidan Dawuda zan ɗora a kafaɗarsa; haka zai buɗe, ba kuwa wanda zai rufe; kuma zai rufe, ba kuwa wanda zai buɗe.

> And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

> Zan kafa shi kamar ƙusa a wuri tabbatacce; zai kuma zama kursiyin ɗaukaka ga gidan ubansa. Za su rataya a kansa dukan ɗaukakar gidan ubansa, ’ya’ya da jikoki, dukan kayayyaki ƙanana, tun daga tasoshin ƙofofi har zuwa dukan tasoshin manyan tuluna. A wannan rana, in ji Ubangijin runduna, ƙusar da aka kafa a wuri tabbatacce za a cire ta, a sare ta, ta kuma fāɗi; nauyin da yake a kanta kuma za a yanke shi: gama Ubangiji ne ya faɗa. Ishaya 22:15–22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

A ranar da za a kori Shebna, wawen Balarawodisiya, sai a ba Eliyakim mulkin ikkilisiya mai nasara. Sa’ad da Almasihu ya tsarkake haikali na dubu ɗari da arba’in da huɗu, daga tarkacen da ya rufe duwatsu masu daraja, yana bayyana cewa zai “rufe” waɗanda Shebna yake wakilta. Kafin a buɗe tagogin sama, an rufe duwatsu masu darajar da tarkace, kuma sa’ad da aka fitar da tarkacen, sai a rufe wannan tarkacen da kunya. Mafarkin William Miller yana bayyana hatimin dubu ɗari da arba’in da huɗu.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Akwatin, shi ne ma’ajin Malaki, gidan ruhaniya na Bitrus, da kuma alfarwar Iliya wadda Bitrus ya so ya gina. Mutumin da ke amfani da burushin kura yana misalta hatimcewar dubu ɗari da arba’in da huɗu sa’ad da Ya jefa jauharai cikin akwatin. Malaki ya bayyana gwajin da ke tabbatar da cewa mutanen Allah sun komo gare Shi da gaske.

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Sa’an nan waɗanda suke tsoron Ubangiji suka yawaita magana da juna; Ubangiji kuwa ya saurara, ya ji abin da suke faɗa, aka kuma rubuta littafin tunawa a gabansa domin waɗanda suke tsoron Ubangiji, waɗanda kuma suke tunanin sunansa. “Za su zama nawa,” in ji Ubangiji Mai Runduna, “a ranar da zan tattara kayan adona; zan kuwa yi musu jinƙai, kamar yadda mutum yake yi wa ɗansa da yake bauta masa jinƙai. Sa’an nan za ku komo, ku rarrabe tsakanin mai adalci da mugun mutum, tsakanin wanda yake bauta wa Allah da wanda ba ya bauta masa.” Malachi 3:16–18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

Komawa muhimmiyar kalma ce a wannan nassi, domin Allah yana kiran mutanensa su komo gare Shi, amma kuma yana ƙalubalantar waɗannan mutane su gwada Shi, ta wurin mayar da zakka da hadayu, kuma akwai kuma lokacin da masu adalci za su “komo,” kuma ta yin haka, za su “rarrabe” tsakanin masu hikima da wawaye. Waɗanda suka ji tsoron Ubangiji, waɗanda kuma suka yi tunani a kan sunansa, su ne waɗanda za su zama tuta ta mutum dubu ɗari da arba’in da huɗu.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Tsoron Ubangiji shi ne gwaji na farko; saboda haka sa’ad da aya ta goma sha shida ta ce, “sai” waɗanda suke tsoron Ubangiji, tana nuni ne da komawa cikin labarin annabci.

> Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

> “Kalmominku sun yi tsauri a kaina,” in ji Ubangiji. “Duk da haka kuna cewa, ‘Me muka faɗa sosai a kanka?’ Kun ce, ‘A banza ne a bauta wa Allah; kuma wace riba ce gare mu da muka kiyaye umarninsa, muka kuma yi tafiya cikin baƙin ciki a gaban Ubangijin rundunoni? Yanzu kuwa muna cewa masu girman kai masu albarka ne; hakika, masu aikata mugunta ana ɗaukaka su; hakika, masu gwada Allah ma ana kuɓutar da su.’” Malachi 3:13–15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

Malaki ya ce, “yanzu kuma muna kiran masu girman kai masu albarka.” Ana kiran mashaya na Ifraimu “rawanin girman kai,” kuma suna farin ciki sa’ad da suka yi zaton Musa da Iliya, annabawa biyu waɗanda suka azabtar da su, sun mutu. Sun yi murna ƙwarai har suka riƙa aika wa juna kyautai.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Kuma gawawwakin su za su kwanta a kan titin babban birnin nan, wanda a ruhaniya ake ce da shi Sodom da Masar, inda kuma aka gicciye Ubangijinmu. Kuma waɗanda suke daga cikin jama’u da kabilu da harsuna da al’ummai za su ga gawawwakin su har kwana uku da rabi, kuma ba za su yarda a sa gawawwakin su a cikin kaburbura ba. Kuma mazauna duniya za su yi murna a kansu, su yi farin ciki, kuma za su aika wa juna da kyautai; domin waɗannan annabawa biyu sun azabtar da mazaunan duniya. Ru’ya ta Yohanna 11:8–10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Masu girman kai suna cikin farin ciki tun daga 18 ga Yuli, 2020 har zuwa cikin 2023. A ranar 18 ga Yuli, 2020 saƙon ya kasance “mai ƙarfi” gāba da “Ubangiji.” A ranar 18 ga Yuli, 2020 ba mu gane irin mugun yadda muka yi magana gāba da Allah da Kalmarsa ba. Cikin baƙin ciki muka shiga lokacin jira kamar yadda kukan makoki na, “Banza ne a bauta wa Allah: kuma wace riba ce gare mu da muka kiyaye umarninsa, da muka yi tafiya cikin makoki a gaban Ubangijin runduna?” ya wakilta. Wannan ya yi daidai da makokin Irmiya, sa’ad da yake bayyana baƙin cikin farko.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Ban zauna cikin taron masu ba’a ba, ban kuma yi farin ciki ba; na zauna ni kaɗai saboda hannunka: gama ka cika ni da fushi. Don me ciwona yake dawwama, raunina kuma marar warkewa ne, wanda ya ƙi a warkar da shi? Za ka zama mini gaba ɗaya kamar maƙaryaci, kuma kamar ruwaye masu ƙarewa? Irmiya 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Kalmominmu sun kasance masu ƙarfi ƙwarai da annabcin ranar 18 ga Yuli, 2020, kuma a wancan lokacin ba mu san irin tsananin tawayen da muka yi ba. A lokacin baƙin cikin rashin cikar tsammani, lokacin jinkirin ya riga ya fara gudana, yayin da wani rukuni yake makoki, ɗaya kuma yake murna. A cikin wannan yanayi Malachi ya bayyana:

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

> Sa'an nan waɗanda suke tsoron Ubangiji suka riƙa yin magana da juna sau da yawa; Ubangiji kuwa ya saurara, ya kuma ji, aka kuma rubuta littafin tunawa a gabansa domin waɗanda suke tsoron Ubangiji, waɗanda kuma suke tunani a kan sunansa. Kuma za su zama nawa, in ji Ubangiji Mai Runduna, a ranar da zan tara taskokina; zan kuwa yi musu jinƙai, kamar yadda mutum yake yi wa ɗansa da yake yi masa hidima.

> Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Sa’an nan za ku komo, ku gane bambanci tsakanin mai adalci da mugaye, tsakanin wanda yake bauta wa Allah da wanda ba ya bauta masa. Malachi 3:16–18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

A cikin shekara ta 2024, gwajin tushe wanda aka wakilta a matsayin tsoron Ubangiji ya iso. A cikin wannan gwaji an bayyanar da rukuni biyu, kuma taron da ya ƙunshi waɗannan rukuni biyu ya kasance yana yawan magana da juna a tarukan zoom na yau da kullum, cikin tsawon kwanaki uku da rabi. Ubangiji ya saurari tattaunawarsu. Rukunin da suka ji tsoron Ubangiji sun yi tunani a kan sunansa; Palmoni, Zakin kabilar Yahuza, Alfa da Omega, Gaskiya, Kalma, Masanin Harshe Mai Al’ajabi, dutsen kusurwa da na ƙarshe, Ɗan Rago, Babban Firist na Sama, Haikali, Dutsi. Waɗanda suka shiga cikin wancan littafi za su zama jauharai a kan rawani mai wakiltar tuta ta mulkin ɗaukaka. Sa’ad da Ya tara waɗannan jauharai, sa’an nan sai su komo, su rarrabe tsakanin mai adalci da mugaye. Sa’ad da Ya jefa jauharan cikin akwatin adanawa, a sa’an nan ne ake gane wane ne marar hikima, da wane ne mai hikima.

Malachi records:

Malaki ya rubuta:

> Return unto me, and I will return unto you,

> Ku komo gare ni, ni ma zan komo gare ku,

> But ye said, Wherein shall we return?

> Amma kuka ce, A wane abu za mu komo?

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Ku kawo dukkan zakka cikin ma’ajiyar ajiya, domin abinci ya kasance a gidana; ku gwada ni yanzu da wannan, in ji Ubangijin rundunoni, ko ba zan buɗe muku tagogin sama ba, in zubo muku albarka har ba za a sami isashen wuri don karɓarta ba.

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Ma’ajiya akwatin ajiya ce, zakka kuma su ne budurwai masu hikima. Ma’ajiya ita ce Maganar Allah da aka sanya cikin sabon tsarin gaskiya. Lu’ulu’un da ake zubawa cikin wannan akwatin ajiya su ne gaskiyoyin da suke da alaƙa da saƙon Kukan Tsakiyar Dare. An adana zakka a cikin wani takamaiman ɗaki a haikali, kamar yadda aka nuna a cikin tsarkakewar Nehemiya. Akwatin ajiya da ma’ajiyar, ko kuwa gidan ruhaniya na Bitrus, yana wakiltar haikalin Allah, lu’ulu’u kuma suna wakiltar haikalai na ɗan Adam waɗanda aka haɗa su da Allahntaka a cikin ɓoyayyen wurin Maɗaukaki. Ba za a iya raba manzannin ɗan Adam da Saƙon Allahntaka ba. Lu’ulu’u duka manzannin Allah ne, haka kuma su ne saƙon da suke shelanta. Wahayi sau da yawa yana bayyana saƙon da manzo a haɗe.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Allah ya kira ikilisiyarsa a wannan zamani, kamar yadda Ya kira Isra’ila ta dā, ta tsaya a matsayin haske a cikin duniya. Ta wurin babban addabin gaskiya, wato saƙonnin mala’ika na fari, na biyu, da na uku, Ya raba su daga ikilisiyoyi da kuma daga duniya domin Ya kawo su cikin tsattsarkan kusanci zuwa gare Shi. Ya mai da su masu riƙon amanar dokarsa, ya kuma ɗora musu manyan gaskiyoyin annabci domin wannan lokaci. Kamar yadda aka ba Isra’ila ta dā amintattun maganganun Allah masu tsarki, haka nan waɗannan ma amana ce mai tsarki da za a isar wa duniya. Mala’iku uku na Ru’ya ta Yohanna 14 suna wakiltar mutanen da suka karɓi hasken saƙonnin Allah, suka kuma fita a matsayin jakadunsa domin su busa gargaɗi cikin tsawon da faɗin duniya. Almasihu yana faɗa wa mabiyansa cewa: ‘Ku ne hasken duniya.’ Ga kowane rai da ya karɓi Yesu, gicciyen Kalbari yana magana cewa: ‘Dubi darajar rai: “Ku tafi cikin dukan duniya, ku yi wa’azin bishara ga kowace halitta.”’ Ba abin da za a yarda ya hana wannan aiki. Shi ne aiki mafi muhimmanci domin wannan zamani; ya kamata ya kai nesa kamar madawwamiya. Ƙaunar da Yesu ya nuna ga rayukan mutane cikin hadayar da Ya yi domin fansarsu, ita ce za ta motsa dukan mabiyansa.” Testimonies, juzu’i na 5, 455.

We will begin to draw together these concepts in the next article.

Za mu fara haɗa waɗannan batutuwa tare a talifi na gaba.

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

> “A cikin shekaru hamsin na ƙarshe na rayuwata, na sami damammaki masu daraja na samun wani gogewa. Na sami gogewa a cikin saƙonnin mala’iku na fari, na biyu, da na uku. An wakilci mala’ikun suna tashi a tsakiyar sararin sama, suna shelanta wa duniya saƙon gargaɗi, kuma suna da alaƙa kai tsaye da mutanen da suke rayuwa a kwanakin ƙarshe na tarihin wannan duniya. Ba wanda yake jin muryar waɗannan mala’iku, domin su alama ce da ke wakiltar mutanen Allah waɗanda suke aiki cikin jituwa da rundunar sama. Maza da mata, waɗanda Ruhun Allah ya haskaka kuma aka tsarkake su ta wurin gaskiya, suna shelanta saƙonni ukun nan bisa ga tsarinsu.”

> “I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

> “Na taka rawa cikin wannan aiki mai tsanani. Kusan dukan gogewata ta Kirista ta sarƙe da shi. Akwai waɗanda har yanzu suna raye da suke da gogewa mai kama da tawa. Sun gane gaskiyar da ake bayyanawa domin wannan lokaci; sun yi tafiya daidai da babban Jagora, Kyaftin na rundunar Ubangiji.

> “In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

> “A cikin shelar saƙonnin nan, kowane takamaiman abu na annabci ya cika. Waɗanda aka ba su damar taka rawa wajen shelar waɗannan saƙonni sun sami ƙwarewa wadda take da matuƙar daraja a gare su; kuma yanzu da muke tsakiyar haɗurran waɗannan kwanaki na ƙarshe, sa’ad da za a ji muryoyi daga kowane ɓangare suna cewa, ‘Ga Almasihu a nan,’ ‘Ga gaskiya a nan’; alhali kuwa nauyin zuciyar mutane da yawa shi ne su girgiza tushen bangaskiyarmu wanda ya fitar da mu daga majami’u da kuma daga duniya domin mu tsaya a matsayin mutane na musamman a cikin duniya, kamar Yahaya shaidarmu za ta kasance:”

> “‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

> “‘Abin da ya kasance tun daga farko, abin da muka ji, abin da muka gani da idanunmu, abin da muka kalla sosai, abin da kuma hannayenmu suka taɓa, game da Kalmar rai; … abin da muka gani muka kuma ji muke bayyana muku, domin ku ma ku sami tarayya tare da mu.’

> “I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

> “Ina ba da shaida ga abubuwan da na gani, da abubuwan da na ji, da abubuwan da hannuwana suka taɓa game da Kalmar rai. Kuma wannan shaida na san ta fito ne daga Uba da Ɗa. Mun gani kuma muna ba da shaida cewa ikon Ruhu Mai Tsarki ya raka gabatar da gaskiya, yana yin gargaɗi ta alkalami da murya, yana kuma ba da saƙonni cikin jerinsu. Mu ƙi wannan aiki kuwa, zai zama ƙin Ruhu Mai Tsarki ne, kuma zai sa mu shiga cikin waɗanda suka kauce daga bangaskiya, suna sauraron ruhohi masu ruɗi.

> “The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

> “Maƙiyi zai sa kome ya shiga aiki domin ya tumɓuke amincewar masu bi daga ginshiƙan bangaskiyarmu cikin saƙonnin da suka gabata, waɗanda suka kafa mu a kan ɗaukakakkiyar matsayi na madawwamiyar gaskiya, kuma waɗanda suka tabbatar da aikin, suka kuma ba shi hali. Ubangiji Allah na Isra’ila ne ya fito da mutanensa, yana bayyana musu gaskiyar da ta samo asali daga sama. An ji muryarsa, har yanzu kuma ana jin ta, tana cewa, Ku ci gaba daga ƙarfi zuwa ƙarfi, daga alheri zuwa alheri, daga ɗaukaka zuwa ɗaukaka. Aikin yana ƙarfafuwa yana kuma faɗaɗa, gama Ubangiji Allah na Isra’ila shi ne kāriyar mutanensa.

> “Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

> “Waɗanda suka riƙe gaskiya a fannin ka’ida kawai, kamar dai da ƙuruciyar yatsunsu ne, waɗanda ba su kawo ƙa’idojinta cikin tsattsarkan Wuri na ciki na rai ba, amma suka bar muhimmiyar gaskiyar a filin waje, ba za su ga wani abu mai tsarki ba a cikin tarihin da ya gabata na wannan jama’a wanda ya mai da su abin da suke, ya kuma kafa su a matsayin ma’aikata na mishan a duniya masu himma, masu ƙuduri, masu jajircewa.

> “The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

> “Gaskiyar wannan lokaci tana da daraja ƙwarai, amma waɗanda zukatansu ba su ƙarye ta wurin faɗuwa a kan dutse, Almasihu Yesu ba, ba za su gani ba kuma ba za su fahimci abin da yake gaskiya ba. Za su karɓi abin da yake faranta wa tunaninsu rai, kuma za su fara ƙera wani tushe dabam da wanda aka kafa. Za su lallashi banza da girman kansu, suna zaton suna da ikon kawar da ginshiƙan bangaskiyarmu, su maye gurbinsu da ginshiƙan da su kansu suka ƙirƙira.”

> “This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

> “Wannan zai ci gaba da kasancewa muddin lokaci zai dawwama. Duk wanda ya kasance ɗalibi na kusa na Littafi Mai Tsarki zai gani ya kuma fahimci matsayin mai tsanani na waɗanda suke rayuwa a cikin al’amuran ƙarshe na tarihin wannan duniya. Za su ji gazawarsu da rauninsu, kuma za su mai da shi aikin farko nasu su kasance ba da siffar ibada kawai ba, sai dai da rayayyar dangantaka da Allah. Ba za su kuskura su huta ba sai an siffanta Almasihu a cikinsu, bege na ɗaukaka. Kai zai mutu; za a kori girman kai daga cikin rai, kuma za su kasance da tawali’u da sauƙin kai na Almasihu.” Notebook Leaflets, 60, 61.

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