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

Littafin Yowel da Ikilisiyar Adventist ta Rana ta Bakwai ta Lawodikiya - Lamba Ashirin

Number Twenty

Lamba Ashirin

Author

Jeff Pippenger

Published

December 26, 2025

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The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Littafin Yowel ya nuna cewa halakar gonar inabin Allah tana faruwa a tsara ta huɗu.

> The word of the Lord that came to Joel the son of Pethuel.

> Maganar Ubangiji da ta zo wa Yowel ɗan Petuwel.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Ku ji wannan, ku dattawa, ku kasa kunne, dukanku mazaunan ƙasar. Shin wannan ya taɓa faruwa a zamaninku, ko kuwa a zamanin kakanninku ma? Ku faɗa wa ’ya’yanku game da shi, ’ya’yanku kuma su faɗa wa nasu ’ya’ya, su ma ’ya’yansu kuma ga wani tsara dabam.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Abin da gurgurta ta bari, fara ta cinye; abin da fara ta bari, tsutsar cankerworm ta cinye; abin da tsutsar cankerworm ta bari, tsutsar caterpiller ta cinye.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.

> Ku farka, ku mashaya, ku yi kuka; ku yi kururuwa, dukanku masu shan ruwan inabi, saboda sabon ruwan inabin; gama an yanke shi daga bakunanku. Joel 1:1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Misalin budurwai goma shi ne misalin Adventism, kuma farkawar da ke cikin misalin tana faruwa ne sa’ad da alkama da ciyawa marasa amfani suka rabu, a wannan lokaci ne ciyawar marasa amfani suka farka ga gaskiyar cewa an “yanke su daga” “sabon ruwan inabi.” Kalmar “yanke” tana wakiltar matakin farko na alkawarin Abram inda aka yanyanke karsana, akuya mace da rago gida biyu a cikin ibadar tabbatar da alkawarin da jini. A cikin wannan sashe ɗaya na alkawarin kuwa, Allah ya bayyana cewa zai ziyarci mutanensa da shari’a a lokacin ƙarni na huɗu.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Sai ya ce wa Abram, Ka tabbata ƙwarai cewa zuriyarka za ta zama baƙuwa a ƙasar da ba tasu ba ce, kuma za su bauta musu; su kuma za su wahalar da su har shekara ɗari huɗu; Kuma wannan al’umma kuma, wadda za su bauta wa, zan hukunta ta: daga baya kuma za su fito da dukiya mai yawa. Kai kuwa za ka tafi wurin kakanninka cikin salama; za a binne ka cikin kyakkyawan tsufa. Amma a tsara ta huɗu za su sāke dawowa nan: gama zunubin Amoriyawa bai riga ya cika ba. Farawa 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Sa’ad da annabcin ya cika a tsara ta huɗu, a zamanin Musa, Ubangiji ya gabatar da Dokoki Goma a matsayin alamar alkawari tsakanin Allah da mutanensa zaɓaɓɓu. A cikin ta biyu daga cikin waɗannan dokoki goma, an ɗaukaka hasken tsara huɗu na Abram.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Kada ka yi wa kanka wani sassaƙaƙƙen gunki, ko kuwa wani kamanni na wani abu da yake a sama can bisa, ko da yake a ƙasa a nan ƙasa, ko da yake cikin ruwaye a ƙarƙashin ƙasa. Kada ka rusuna musu, kada kuma ka bauta musu; gama ni Ubangiji Allahnka Allah ne mai kishi, mai hukunta muguntar iyaye a kan ’ya’ya har tsara ta uku da ta huɗu na masu ƙina; kuma mai nuna jinƙai ga dubban waɗanda suke ƙaunata, suna kuma kiyaye umarnaina. Fitowa 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

An haɗa tsararraki huɗu na alkawarin Abram cikin ɗaukaka halin Allah a matsayin Allah mai kishi. An kwatanta kishinsa da gumakan sassaƙaƙƙu. Tare da tsara ta huɗu ta Abram kuma muna samun hukunci mai ci gaba. Hukuncin ya sauko a kan al’ummar da mutanen Allah suke cikin bautar talala a cikinta, haka kuma a kan mutanen Allah, bayan haka kuma za a hukunta Amoriyawa. Abram yana bayyana wani tsari na hukunci mai ci gaba wanda yake farawa da gidan Allah, yana kuma ratsa duniya a hankali-a-hankali; kuma umarni na biyu yana nuna cewa tsarin hukuncin yana raba ’yan Adam zuwa rukuni na masu ƙin Allah, da kuma rukuni na masu ƙaunar Allah, ta haka yana wakiltar dokar Lahadi wadda take ɗaga murya tana cewa, “Idan kuna ƙaunata, ku kiyaye umarnaina.”

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

A cikin wannan lokaci guda da ake ba da Shari’a a Sinai, an nuna wa Musa halin Allah.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> Sai Ubangiji ya ce wa Musa, Ka sassaka wa kanka alluna biyu na dutse kamar na farko; ni kuma zan rubuta a kan waɗannan allunan kalmomin da suke a kan allunan farko, waɗanda ka karya. Kuma ka shirya da safe, ka hau Dutsen Sinai da safe, ka miƙa kanka a can gare ni a ƙwanƙolin dutsen. Kada kuwa wani mutum ya hau tare da kai, kada kuma a ga wani mutum a ko’ina cikin dukan dutsen; kada kuma garken tumaki ko na shanu su yi kiwo a gaban wannan dutse.

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> Sai ya sassaka alluna biyu na dutse kamar na farko; Musa kuwa ya tashi da sassafe da safe, ya hau Dutsen Sinai, kamar yadda Ubangiji ya umarce shi, ya kuma ɗauki allunan dutsen biyu a hannunsa. Ubangiji kuwa ya sauko cikin gajimare, ya tsaya tare da shi a can, ya kuma shelanta sunan Ubangiji. Ubangiji kuma ya wuce a gabansa, ya shelanta,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> Ubangiji, Ubangiji Allah, mai jinƙai da alheri, mai haƙuri mai yawa, kuma mai yalwar nagarta da gaskiya, mai kiyaye jinƙai ga dubbai, yana gafarta mugunta da ƙetarewa da zunubi, amma ba zai taɓa barin mai laifi ba tare da hukunci ba; yana hukunta muguntar iyaye a kan ’ya’ya, da kan ’ya’yan ’ya’ya, har tsara ta uku da ta huɗu.

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> Sai Musa ya yi sauri, ya sunkuyar da kansa ƙasa, ya yi sujada. Sai ya ce, In yanzu na sami alheri a gabanka, ya Ubangiji, ina roƙonka, bari Ubangiji ya tafi a tsakiyarmu; gama mu mutane ne masu taurin wuya; ka gafarta muguntarmu da zunubinmu, ka kuma ɗauke mu mu zama gādonka. Fitowa 34:1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Ba da doka a karo na biyu ya yi daidai da jadawalin majagaba na 1850. Allunan farko an karya su, kuma tebur na farko yana da kuskure a cikin lambobin. A sa’an nan aka mai da Isra’ila ta dā ma’ajiyan doka, kuma a sa’an nan aka mai da Isra’ila ta zamani ma’ajiyan dokar Allah da dokokin Kalmar annabcin Allah. Sa’ad da aka fara gabatar da allunan biyu, akwai tawaye na zahiri a cikin sansani, kuma sa’ad da aka gabatar da jadawalin 1850, akwai tawaye na ruhaniya da yake kunno kai a cikin sansani. Annabcin Abram game da tsara ta huɗu ya cika ta wurin Musa a tsara ta huɗu, inda Allah ya faɗaɗa bayyanar shari’a a tsara ta huɗu a cikin umarni na biyu. Sassaƙaƙƙun gumaka suka zama jabun madadin bautar gaskiya ga Allah, kuma kishin halin Allah ya kasance a haɗe da shari’ar. Sa’an nan Musa ya ga ɗaukakar Allah. Ya ga kishin Allah a matsayin wani ɓangare na halin Allah, kamar yadda aka wakilta ta wurin “sunansa,” kuma an bayyana dangantakar da ke tsakanin mai sujada da zunuban ubanninsu.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Sa’ad da Almasihu ya tsarkake haikalin a karo na farko, sai almajiran suka tuna cewa kishin gidansa ya cinye Shi. “Kishi” ita ce kalmar “hassada ta Allah.” Halin Allah da ke bayyana wannan hassadarsa shi ne motsin da ya sa Almasihu ya tsarkake haikalinsa, kuma sifar annabci ta bukatar a furta waɗannan zunuban kakanninku daga baya za ta zama wani muhimmin sashe na kiran tuba a cikin hukuncin “sau bakwai” na Lawiyawa ashirin da shida. “Tsara ta huɗu” ta Abram tana ƙara ɗaukar nauyi sosai yayin da take ci gaba cikin tarihin alkawari. Littafin Yoel yana wakiltar lokacin ruwan sama na ƙarshe, wanda yake faruwa a kwanaki na ƙarshe. Littafin Yoel yana shimfiɗa saƙonsa a bisa gabatar da saƙon tsararraki huɗu, a matsayin jigon da aka rubuta a mataki na fari ƙwarai na alkawari mai ninki uku na Abram da Allah. Wannan jigo yana kaiwa ga kammalawarsa a cikin littafin Yoel.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Da zarar sun shiga Ƙasar Alkawari, an ajiye Akwatin alkawari a Shilo, inda aka kwatanta mugun da wawan Eli, babban firist, da ’ya’yansa maza biyu masu lalaci da kiran Sama’ila. Shilo zai zama wani mataki a tafiyar Akwatin, wanda shi ne alamar alkawari. Bayan an yi amfani da Akwatin a matsayin alamar rushewar ganuwar Yariko, an ajiye shi a Shilo kusan shekara ɗari huɗu, har zuwa mutuwar Eli da mugayen ’ya’yansa maza. Sa’an nan Filistiyawa suka ƙwace shi, kuma daga baya, sa’ad da Dawuda ya kawo Akwatin zuwa Urushalima, an cika misali na farko na shigar nasara cikin Urushalima. Dalilin da aka bayyana na kawo alamar alkawarin zuwa Urushalima shi ne cewa Allah ya zaɓi ya sa sunansa a Urushalima, kuma sunansa yana da alaƙa da kishinsa, wanda kuma yake da alaƙa da hukuncinsa na kishi a tsara ta huɗu.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

A lokacin dokar Lahadi Ubangiji zai ɗaukaka ikkilisiya mai nasara sama da dukan tuddai da duwatsu, al’ummai kuma za su ce, “ku zo, mu haura zuwa gidan Allah.”

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Kuma zai zama a kwanaki na ƙarshe, za a kafa dutsen gidan Ubangiji a bisa ƙwanƙolin duwatsu, za a kuma ɗaukaka shi fiye da tuddai; kuma dukan al’ummai za su kwararo zuwa gare shi. Kuma mutane masu yawa za su tafi su ce, Ku zo, bari mu haura zuwa dutsen Ubangiji, zuwa gidan Allah na Yakubu; shi kuma zai koya mana hanyoyinsa, mu kuwa za mu yi tafiya a cikin tafarkunsa: gama daga Sihiyona ne Shari’a za ta fito, kuma maganar Ubangiji daga Urushalima. Ishaya 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Maganar Ubangiji tana fita daga Urushalima, gama a can ne Ya zaɓa ya sa “sunansa.” Tare da Musa, “Ubangiji ya sauko cikin girgije, ya tsaya tare da shi a can, ya yi shelar sunan Ubangiji. Sai Ubangiji ya wuce gabansa, ya yi shela,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> Ubangiji, Ubangiji Allah, mai jinƙai da alheri, mai jinkirin fushi, mai yalwar nagarta da gaskiya, mai kiyaye jinƙai ga dubbai, mai gafarta mugunta da ƙetarewa da zunubi, amma ba zai taɓa barin mai laifi ba tare da hukunci ba; yana hukunta muguntar ubanni a kan ’ya’ya, da a kan ’ya’yan ’ya’ya, har zuwa tsara ta uku da ta huɗu. Fitowa 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

“Sunansa” shi ne halinsa, kuma halin Allah yana da zurfi mai girma kuma a lokaci guda mai sauƙi ƙwarai. Allah ƙauna ne, kuma wannan yana bayyana halinsa da kamala, ko da yake a sauƙaƙe. Gaskiyar alkawarin Abram game da “ƙarni na huɗu na shari’a” an faɗaɗa ta “layi bisa layi” ta wurin ƙarin hasken da umarni na biyu ya kawo game da ƙarni na huɗu. Sa’an nan kuma kwarewar Musa ta ƙara faɗaɗa hasken dangantakar ƙarni na huɗu da halin Allah, ta wurin ƙara hasken kishinsa. Wahayi ya bayyana hali a matsayin “tunani da ji a haɗe,” amma wahayi ya kuma sanar da mu cewa tunaninmu ba kamar tunanin Allah yake ba. Halinsa shi ne tunaninsa da jininsa a haɗe, kuma halinsa yana da fuskoki masu yawa fiye da sauƙaƙan tunani da ji na ɗan’adam, har bambancin yake cewa tunaninsa ya fi sammai tsayi idan aka kwatanta da ƙasa.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> “Gama tunanina ba tunaninku ba ne, hanyoyinku kuma ba hanyoyina ba ne,” in ji Ubangiji. “Gama kamar yadda sammai suke bisa duniya da tsawo, haka hanyoyina suke bisa hanyoyinku da tsawo, tunanina kuma bisa tunaninku.” Ishaya 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Saboda haka, ga wani tunanin ɗan’adam da za a yi nazari a kai; idan hali na Allah yana wakiltuwa ta wurin sunansa, to, kowace bayyanuwar sunan Allah bayyanuwar halinsa ce. Zakin kabilar Yahuda yana hatimcewa kuma yana kwance hatimin KalmarSa ta annabci, Palmoni shi ne Mai Banmamaki Mai Ƙididdigar Asirai, wanda kuma shi ne Tushen da ya fito daga busasshiyar ƙasa, kuma shi ne jeji mai cin wuta, ginshiƙin wuta, babban mala’ika Mika’ilu, har ila yau, har ila yau. Siffofin halin Allah kamar yadda sunayensa dabam-dabam ke wakilta ba su da iyaka. “Tunanin ɗan’adam da za a yi nazari a kai” shi ne wannan. Tare da dukan ire-iren bayyanannun halin Allah da aka san suna wanzuwa, mene ne muhimmancin—cewa a cikin matakin alkawari na farko ƙwarai na tsarin alkawari mai ninki uku da Allah ya yi da Abram—“hukuncin ƙarni na huɗu” shi ne maganar tushe a cikin alkawarin—wanda ke nuna sunansa?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Sai ya ce wa Abram, Ka sani tabbatacce cewa zuriyarka za ta zama baƙuwa a ƙasar da ba tasu ba ce, kuma za su bauta musu; su kuma za su wahalar da su shekara ɗari huɗu. Haka kuma wannan al’umma da za su bauta wa, ni zan hukunta su; sa’an nan kuma daga baya za su fito da dukiya mai yawa. Amma kai kuma za ka tafi wurin ubanninka cikin salama; za a binne ka kana da tsufa mai kyau. Amma a tsara ta huɗu za su komo nan kuma: gama zunubin Amoriyawa bai riga ya cika ba. Farawa 15:13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Halin Allah a matsayin mai shari’ar mutane da al’ummai yana ba mutane wani lokaci na gwaji wanda aka wakilta da tsararraki huɗu. Allah shi ne Mai shari’a, Shi mai jinƙai ne, Shi mai haƙuri ne, kuma Yana kai shari’ar mutane da al’ummai zuwa ga ƙarshe a tsara ta huɗu. Muhimmin furucin Allah a cikin alkawarinsa da zaɓaɓɓen jama’a ya haɗa da hukuncin tsara ta huɗu. Kamar yadda saƙon mala’ika na fari yake ɗauke da dukan siffofin kowanne daga cikin saƙonnin mala’iku uku ɗaiɗaiku, haka kuma, mataki na farko na alkawarin Abram yana ɗauke da siffofin cikakken alkawari mai ninki uku. Sunan Allah shi ne cewa Shi ne Mai shari’a mai jinƙai, wanda ke yin hukunci a tsara ta huɗu. Kowane mataki kuma a cikin tarihin alkawarin zaɓaɓɓen jama’a yana ginuwa a kan wannan tushe.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Sa’ad da aka sa littafin Yo’el a farkawar Kukar Tsakar Dare a aya ta biyar, kuma aka “yanke sabon ruwan inabi” daga bakunansu, gabatarwar wannan rabuwa ta ƙarshe ta alkawari na mutanen alkawari zaɓaɓɓu ita ce saƙon tushen alkawarin da yake shimfiɗa tawaye na mutanen alkawari waɗanda daga nan sai a “yanke su,” kamar yadda aka cika a tsara ta huɗu. An “yanke su,” domin ba su fahimci saƙon tushen alkawarin ba.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Wannan saƙon asali na alkawari da yake cikin ayoyi huɗu na Farawa goma sha biyar, shi ne ma’aunin auna—layin shari’a wanda ake amfani da shi sa’ad da aka gabatar da saƙon dutsen ƙarshe na alkawari a matsayin “sabon ruwan inabi” a kwanakin ƙarshe. Nauyin al’amarin da yake haɗe da farkawar mashaya na Ifraimu, sa’ad da aka “yanke” “sabon ruwan inabi”, ba a iya fahimtarsa da gaske sai kawai idan aka sa shi cikin mahallin furucin hukunci a kan ƙarni na huɗu na ƙarshe na zaɓaɓɓen jama’a masu tawaye, a lokacin gwaji na ruwan sama na ƙarshe.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

A cikin Farawa sura ta goma sha bakwai, muna samun mataki na biyu na alkawari mai ninki uku da Ibrahim:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> Sai Allah ya ce wa Ibrahim, Kai kuwa za ka kiyaye alkawarina, kai da zuriyarka a bayanka, a cikin tsararrakinsu. Wannan ne alkawarina, wanda za ku kiyaye, tsakanina da ku da zuriyarka a bayanka;

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Dukan ɗa namiji a cikinku za a yi masa kaciya. Za ku kuwa yi wa naman kaciyarku kaciya; kuma zai zama alamar alkawari tsakanina da ku. Kuma wanda yake ɗan kwana takwas za a yi masa kaciya a cikinku, kowane ɗa namiji a cikin tsararrakinku, wanda aka haifa a gida, ko wanda aka saya da kuɗi daga wani baƙo, wanda ba na zuriyarka ba. Wanda aka haifa a gidanka, da wanda aka saya da kuɗinka, lalle ne sai an yi masa kaciya; kuma alkawarina zai kasance a jikinku domin alkawari madawwami. Amma ɗa namijin da ba a yi masa kaciya ba, wanda ba a yi wa naman kaciyarsa kaciya ba, wannan rai za a datse shi daga cikin mutanensa; ya karya alkawarina. Farawa 17:9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Mataki na biyu yana ba da shaida ta biyu ga alamar “yanke daga.” Kalmar da aka fassara da “yanke daga” tana da tushenta a cikin dabbobin da Abram ya yanka gida biyu a babi na goma sha biyar, kuma a cikin wannan nassi, duk wanda ba a yi masa kaciya ba za a “yanke shi daga” alkawarin. An maye gurbin kaciya da baftisma a cikin tarihin alkawari, inda Kristi yake tabbatar da waɗannan gaskiyoyi guda ɗaya, kuma saboda wannan dalili ne, Shi, a matsayin misalinmu, aka tashe shi a rana ta takwas.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Wannan alamar za a cika ta a rana ta takwas, kamar yadda rayuka takwas a cikin jirgin suke wakilta. A mataki na biyu ne ake wakiltar gwajin gani, ko kuwa Isra’ila tana zaɓi tsakanin annabawan Jezebel da Iliya kafin hukuncin da Iliya ya zartar, ko kuma fuskar Daniyel, Shadrak, Meshak da Abednego ta bayyana mafi kyau kuma suka fi ƙiba fiye da waɗanda suka ci abincin sarki; gwaji na biyu gwaji ne na gani. Kaciya alama ce ta rai, kuma rayuka takwas da suke a kan jirgin suna wakiltar waɗanda suka rayu sabanin waɗanda suka mutu.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

A cikin tarihin Almasihu, sa’ad da alamar alkawari ta sauya zuwa baftisma, manzo Bulus ya yi amfani da ainihin tarihin alkawarin da ke cikin waɗannan ayoyi domin ya nuna babban sauyin da ya faru a tarihin alkawari. Ya yi amfani da naman da ake yanke a cikin kaciya a matsayin alama ta mutum dangane da allahntaka, da kuma a matsayin alama ta ƙananan halayen mutum dangane da manyan halayensa. Bulus ya koyar da almajiransa ta wurin amfani da Kalmar annabci ta Allah, kuma manufarsa a matsayin “wanda aka zaɓa,” (kamar yadda sunansa Shawulu yake nufi) ita ce ya bayyana babban sauyin da tarihin alkawari ya nuna, wanda ya wakana ta wurin sauyawa daga Isra’ila ta zahiri zuwa Isra’ila ta ruhaniya a matsayin mutanen alkawarin Allah. A cikin cika aikin da aka ɗora masa, ya gabatar da saƙonsa na annabci a cikin mahallin tarihin alkawari.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Farawa sura ta goma sha bakwai tana wakiltar mataki na biyu cikin matakai uku na alkawari na tushe waɗanda suke samun cikarsu ta omega a cikin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu. Mataki na biyu yana wakiltuwa ta wurin alamar kaciya, wadda take zama misali na hatimin Allah a kan mutum dubu ɗari da arba’in da huɗu, waɗanda su ne tuta, wadda take wakiltar gwajin gani. Mala’iku ukun su ne omega na alkawarin alpha na Ibrahim. Mataki na uku ga Ibrahim kuwa shi ne sura ta ashirin da biyu.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Sai mala'ikan Ubangiji ya sāke kira ga Ibrahim daga sama a karo na biyu, ya ce, Na rantse da kaina, in ji Ubangiji, domin da yake ka aikata wannan abu, ba ka kuwa hana ɗanka ba, tilonka kaɗai: lalle ne cikin sa albarka zan albarkace ka, cikin sa yawaitawa kuma zan yawaita zuriyarka kamar taurarin sama, kamar yashin da yake a bakin teku; zuriyarka kuma za ta mallaki ƙofar maƙiyanta; kuma cikin zuriyarka ne dukan al’ummai na duniya za su sami albarka; domin ka yi biyayya ga muryata. Farawa 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Aya ta ɗaya ta surar ta ce, “Kuma ya zama bayan waɗannan al’amura, Allah ya gwada Ibrahim, ya ce masa, Ibrahim: sai ya ce, Ga ni, a nan nake.” Allah ya gwada Ibrahim, ta haka yana nuna gwaji na ƙarshe kafin furucin alkawari na uku. Sa’ad da Ibrahim ya ci gwajin, sai aka bayyana ayoyi huɗu na ƙarshe na alkawari mai sassa uku na Ibrahim. Domin Ibrahim ya “yi biyayya” ga muryar Allah, wadda a cikin wannan nassi ita ce “muryar alkawarinsa,” za a albarkaci Ibrahim a matsayin uban al’ummai. Mala’ika na uku gwaji ne, wanda kamar Ibrahim yake wakiltar gwaji da ke nuna hali, kuma hali ya ta’allaka ne a kan ko kana gaskata Allah, kamar yadda Ibrahim ya yi, ko a’a. Waɗanda suka ci gwajin, kamar yadda Ibrahim ya yi, za a yi amfani da su wajen tattara dukan al’ummai na duniya. Ayoyi goma sha bakwai ɗin nan, daga surori uku, suna bayyana alkawari tsakanin Allah da zaɓaɓɓen jama’a; kuma a yin haka suna wakiltar alpha na tarihin alkawari na zaɓaɓɓen jama’a, kuma haka nan waɗannan ayoyin suna kuma wakiltar omega na tarihin alkawari kamar yadda aka wakilta a cikin tayar da mutum dubu ɗari da arba’in da huɗu.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Da yawa ne a cikinmu da za su sayi gida, ko abin hawa, ba tare da fara duba sharuddan kwangilar ba? Da yawa ne daga cikin Adventist na kwana bakwai na Laodikiya suka sani cewa sharadi na farko ƙwarai na alkawarinsu da Allah ya ƙunshi Allah yana bayyana kansa cewa shi ne Allah mai jinƙai wanda yake zartar da hukunci har zuwa tsara ta huɗu? Abin baƙin ciki shi ne, ba su san ainihin gaskiya na tarihin Millerite ba, haka kuma ba su san ainihin gaskiya na dangantakar alkawarinsu da suke ikirari da ita ba; kuma saboda haka su, kamar Isra’ila ta dā, ba su san lokacin ziyararsu ba. Ƙarshen wannan lokaci na ziyara, wanda ya fara a 9/11, shi ne sa’ad da aka tashe su a tsakar dare domin kawai su gane cewa an yanke su.

We will continue in the next article.

Za mu ci gaba a talifi na gaba.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> “A ranar 18 ga Afrilu, kwana biyu bayan wancan gani na gine-ginen da suke faɗowa ya shige gabana, na tafi domin cika wani alƙawari a Ikilisiyar Carr Street, Los Angeles. Sa’ad da muka kusanci ikilisiyar, sai muka ji yaran masu sayar da jaridu suna ta kiran cewa: ‘An hallaka San Francisco da girgizar ƙasa!’ Da zuciya mai nauyi na karanta labarin farko da aka buga cikin gaggawa game da wannan mummunar bala’i.

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> “Makonni biyu bayan haka, a kan hanyarmu ta komawa gida, mun bi ta San Francisco, kuma da muka ɗauki keken haya, muka shafe sa’a ɗaya da rabi muna kallon halakar da aka jawo a cikin wannan babban birni. Gine-ginen da ake zato ba za su taɓu da masifa ba suna kwance cikin kufai. A wasu wurare kuma, gine-ginen sun nutse cikin ƙasa a wani ɓangare. Birnin ya gabatar da mafi muni hoto na gazawar hikimar ɗan’adam wajen ƙera gine-ginen da ba wuta ko girgizar ƙasa za su iya lalata ba.”

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> “Ta wurin annabi Zefaniya Ubangiji ya fayyace hukunce-hukuncen da zai kawo a kan masu aikata mugunta: ‘Zan shafe kome sarai daga bisan ƙasar, in ji Ubangiji. Zan shafe mutum da dabba; zan shafe tsuntsayen sama, da kifayen teku, da abubuwan tuntuɓe tare da mugaye; zan kuma datse mutum daga bisan ƙasar, in ji Ubangiji.’”

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> “‘Kuma zai zama a ranar hadayar Ubangiji, zan hukunta sarakuna, da ’ya’yan sarki, da dukan waɗanda suke sanye da baƙin tufafi na baƙo. A wannan rana kuma zan hukunta dukan waɗanda suke tsalle a kan ƙofa, waɗanda suke cika gidajen iyayengijinsu da tashin hankali da ruɗu…. ”

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> “‘Kuma zai zama a wancan lokaci, zan binciki Urushalima da fitilu, in hukunta mutanen da suka zauna kan ɗanyen giyaarsu, waɗanda suke cewa a cikin zuciyarsu, Ubangiji ba zai yi alheri ba, haka kuma ba zai yi mugunta ba. Saboda haka dukiyarsu za ta zama ganima, gidajensu kuma su zama kufai; za su kuma gina gidaje, amma ba za su zauna a cikinsu ba; za su kuma dasa gonakin inabi, amma ba za su sha ruwansu ba.’”

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> “‘Babbar ranar Ubangiji ta kusa, ta kusa ƙwarai, tana kuma hanzarta sosai, har da muryar ranar Ubangiji: gwarzo kuwa zai yi kuka mai ɗaci a can. Wannan rana rana ce ta fushi, rana ce ta wahala da ƙunci, rana ce ta lalacewa da kufai, rana ce ta duhu da baƙin ciki, rana ce ta girgije da duhu mai kauri, rana ce ta ƙaho da ƙararrawar yaƙi a kan birane masu katanga, da kuma a kan hasumiyai masu tsawo. Zan kawo ƙunci a kan mutane, har za su yi tafiya kamar makafi, domin sun yi zunubi gāba da Ubangiji: jinin su kuma za a zubar kamar ƙura, naman jikinsu kuma kamar kashi. Azurfansu ko zinariyarsu ba za su iya kuɓutar da su ba a ranar fushin Ubangiji; amma za a cinye dukan ƙasar da wutar kishinsa: gama zai yi ƙarshen gaggawa, har ma cikakken halaka, ga dukan mazaunan ƙasar.’ Zafaniya 1:2, 3, 8–18.”

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> “Allah ba zai iya ci gaba da jurewa na dogon lokaci ba. Tuni shari’unSa suka fara sauka a kan waɗansu wurare, kuma ba da daɗewa ba za a ji bayyananniyar fushinSa a wasu wurare.”

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> “Za a yi jerin abubuwan da za su bayyana cewa Allah ne Mamallakin dukan halin da ake ciki. Za a shelanta gaskiya cikin bayyananniyar magana, wadda ba za a iya rikicewa a kai ba. A matsayinmu na jama’a dole ne mu shirya hanyar Ubangiji ƙarƙashin jagorancin Ruhu Mai Tsarki mai rinjaye bisa kome. Dole ne a ba da bishara cikin tsarkinta. Gudan ruwan rai dole ne ya zurfafa, ya kuma faɗaɗa a tafiyarsa. A cikin kowane fili, na kusa da na nesa, za a kira mutane daga garmarsu da kuma daga sana’o’in kasuwanci na yau da kullum waɗanda sukan mamaye tunani sosai, kuma za a koyar da su tare da mutane masu ƙwarewa. Yayin da suke koyon yin aiki yadda ya kamata, za su shelanta gaskiya da iko. Ta wurin ayyuka mafi banmamaki na tanadin Allah, duwatsun matsaloli za a kawar da su, a jefa su cikin teku. Saƙon nan da yake da muhimmanci ƙwarai ga mazauna duniya za a ji shi, a kuma fahimce shi. Mutane za su san abin da yake gaskiya. A gaba, har yanzu zuwa gaba, aikin zai ci gaba har sai an yi wa dukan duniya gargaɗi, sa’an nan ƙarshen zai zo.”

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “A hankali-a hankali, yayin da kwanaki suke wucewa, yana ƙara bayyana cewa hukunce-hukuncen Allah suna cikin duniya. Ta wurin wuta da ambaliya da girgizar ƙasa Yana gargaɗin mazaunan wannan duniya game da kusantowarsa. Lokaci yana gabatowa sa’ad da babban rikici a tarihin duniya zai zo, sa’ad da kowane motsi a cikin mulkin Allah za a lura da shi da tsananin sha’awa da fargaba marar misaltuwa. Cikin saurin jere, hukunce-hukuncen Allah za su riƙa biye wa juna—wuta da ambaliya da girgizar ƙasa, tare da yaƙi da zubar da jini.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Kai, da a ce mutane za su san lokacin ziyararsu! Akwai mutane da yawa da ba su riga sun ji gaskiyar gwaji ta wannan lokaci ba. Akwai kuma mutane da yawa waɗanda Ruhun Allah yake ta fama da su. Lokacin hukunce-hukuncen hallakarwa na Allah lokaci ne na jinƙai ga waɗanda ba su sami zarafin koyon abin da yake gaskiya ba. Ubangiji zai kalle su da tausayawa. Zuciyar jinƙansa ta motsu; hannunsa kuma har yanzu a miƙe yake domin ceto, alhali ƙofa a rufe take ga waɗanda ba su yarda su shiga ba.”

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> “Ana nuna jinƙan Allah cikin dogon haƙurinsa. Yana riƙe hukuntunsa, yana jira a busa saƙon gargaɗi ga kowa. Kaitonmu, da mutanenmu za su ji, kamar yadda ya kamata, nauyin alhakin da yake bisa kansu na ba duniya saƙon ƙarshe na jinƙai, da abin al’ajabi irin aikin da za a yi!” Testimonies, juzu’i na 9, 94–97.

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