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

Littafin Yo’el da Ikilisiyar Adventist ta Rana ta Bakwai ta Laodisiya — Lamba Goma Sha Bakwai

Number Seventeen

Lamba Goma Sha Bakwai

Author

Jeff Pippenger

Published

December 23, 2025

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We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Mun kammala labarin da ya gabata da wata tunani da ba a kammala ba game da annabce-annabcen Abram da Bulus, cewa layi bisa layi suna haifar da wani zamani na shekaru 430, wanda ya ƙunshi shekaru 30 sai kuma shekaru 400. Ina tsammani akwai waɗansu a can cikin duniyar ilimin tauhidi da za su iya ganin waɗannan shekaru 30 a matsayin wani zamani da yake biye da shekaru 400, amma idan aka yi magana a kan lamarin gaba ɗaya, ana ɗora waɗannan shekaru talatin a farkon zamanin. Shin shekaru 400 ne sai kuma 30, ko kuwa 30 ne sai kuma 400? Shekaru talatin ne sai ɗari huɗu, gama akwai shaidu masu yawa, domin tabbatar da wani zamani na shekaru talatin, wanda yake da alaƙa da kuma biye da shi, wani zamani na annabci na biyu.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yusufu yana da shekara talatin sa’ad da ya fara hidima wa Fir’auna a Farawa 41:46. Sa’an nan ne aka fara shekaru bakwai na yalwa, waɗanda kuma shekaru bakwai na yunwa suka biyo baya. Yusufu, a matsayin alamar Kristi, a shekara talatin nasa, sai wasu zamanai biyu na kwanaki 2520 suka biyo baya. Sa’ad da Kristi yake da shekara talatin, sai wasu zamanai biyu na 1260 suka biyo baya, waɗanda idan aka haɗa su tare sukan zama 2520; wannan kuma yana da alaƙa da sau bakwai a kan mulkoki biyu.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Dauda yana da shekara talatin sa’ad da ya zama sarki, kuma ya yi mulki na shekara arba’in, kamar yadda aka lura a cikin 2 Sama’ila 5:4. Dauda yana nuni ga Almasihu, kuma sa’ad da Almasihu yake da shekara talatin, an yi masa baftisma sannan aka kore shi zuwa jeji na kwana arba’in, sa’an nan kuma bayan tashinsa daga matattu, wanda baftismarsa ta kasance alama ce ta hakan, ya zauna ya koyar da almajirai da kansa na kwana arba’in. A kan gicciye, an ɗage hallakar Urushalima cikin jinƙai na shekara arba’in, daidai da shekara arba’in na mutuwa a jeji a farkon tarihin alkawarinsu.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Ezekiyel yana da shekara talatin sa’ad da aka kira shi ya zama annabi a cikin Ezekiyel 1:1. Ba zan ɗauki lokaci yanzu in yi bayani a kan lokacin da ya biyo bayan shekara ta talatin ta Ezekiyel ba, amma zan saka taƙaitaccen bayani na AI game da tabbatattun gaskiya na tsawon hidimarsa. “Annabce-annabcen Ezekiyel na daga cikin waɗanda aka fi fayyace kwanankinsu daidai a cikin Tsohon Alkawari, tare da takamaiman kwanaki 13 da aka bayar a duk fadin littafin. Dukkan waɗannan ana ƙididdige su ne daga shekarar zaman bauta ta Yekoniya (597 K.H. a matsayin shekara ta 1), suna ba da bayyanannen tsarin lokaci wanda ya mamaye kimanin shekaru 22.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Yesu yana da shekara talatin sa’ad da aka yi masa baftisma, sa’an nan kuma Ya tabbatar da alkawari tare da mutane da yawa har mako guda.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Almasihun ƙarya yana ƙarƙashin tsarin Almasihu ta fuskar annabci, kuma kamar yadda Almasihu ya yi shekaru talatin cikin shiri kafin ya fara aikinsa a matsayin Babban Firist na Sama, haka kuma lokacin annabci na shekaru talatin na shiri, wanda aka ware wa almasihun ƙarya, ya kasance daga kawar da “na yau da kullum” a shekara ta 508 har zuwa 538. A sa’ad da aka ba fafaroma iko a matsayin babban firist na ƙarya, kamar yadda aka shafe Almasihu da iko a baftismarsa, domin shekaru 1260 na duhun papacy za su yi daidai da kwanaki 1260 na tsantsar haske na Almasihu daga baftismarsa har zuwa gicciye, abin da ya yi daidai da mugun rauninsa na kisa na papacy a 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Babu ɗaya daga cikin waɗannan lokuta biyu-biyu na baya da suke farawa da tsawon shekaru talatin da ya riga matakin farko da Abram ya ɗauka a cikin tsarin alkawarinsa mai matakai uku. Saboda haka, nasa ne aka fara ambata, ko da yake hakan zai iya kasancewa haka ne kawai bayan shaidar Bulus ta biyu ta tabbatar da shi. Sa’ad da Bulus ya rubuta kalmominsa, annabcin shekaru 400 ya zama annabcin shekaru 430, wanda aka ware shekaru 30 na farko daga ƙarshe na lokacin.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Ina jaddada, bisa ga halin Kristi kamar yadda aka wakilta shi a matsayin Alfa da Omega, cewa a cikin tsarin alkawari na mutum dubu ɗari da arba’in da huɗu, waɗanda su ne omega ga annabcin Abram da na Bulus mai ninki biyu na shekaru talatin—wanda aka bi da shekaru ɗari huɗu—dole ne ya sami daidaitaccen takwaransa a cikin omega na tarihin alkawari, wato tarihin hatimcewar mutum dubu ɗari da arba’in da huɗu. Wani zamani na shekaru talatin, sannan wani lokaci dabam da ya biyo baya, dole ne a cika shi ta hanyar da ba ta shafi lissafin lokaci, amma tana cika asalin annabcin Abram na shekaru 430. Zai yi kyau idan ka sake karanta wannan maganar da ta gabata, sannan ka komo wannan batu ka ci gaba.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Yesu, Yusuf, Dawuda da Ezekiyel duk sun yi shekara talatin cikin shiri domin wani aiki da zai zama alama ta mutanen Allah a kwanaki na ƙarshe. Ezekiyel annabi, Yusuf yana wakiltar Almasihu firist, kuma Dawuda sarki. Alamu huɗu ne, amma ɗaya daga cikin alamomin da ke wakiltar Babban Firist na Sama yana da wakili na ɗan Adam da na Allahntaka. Waɗannan shaidu huɗu duk sun yi daidai da shekaru 30 na Abram da kuma wani zamanin annabci da ya biyo bayansa.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

An shafe shekaru talatin ana shirya ma Mãƙiyin Almasihu, sa’an nan aka ba ta iko na shekaru 1260 har sai da ta sami mutuwarta ta fari a shekara ta 1798. Ita ce alamar mutuwa ta biyu, gama za ta sāke mutuwa sa’ad da ƙofar jinƙai ta rufe. Mutuwa ta biyu mutuwa ce ta har abada. Muna bauta wa Mai-Ceto mai rai, gama Almasihu bai mutu har abada ba, bai mutu mutuwa ta biyu ba. Sa’ad da aka warkar da mummunan rauninta na mutuwa na tsarin papanci, Ru’ya ta Yohanna sura ta goma sha uku ta bayyana cewa za ta sāke yi mulki na watanni 42, wanda yake wakiltar wani zamani na annabci, ba tare da wani ɓangaren lokaci ba.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Sa’ad da aka tayar da ita a dokar Lahadi, rundunar da ke adawa da aikinta su ne waɗanda aka tayar a ƙarshen kwanaki uku da rabi na Ru’ya ta Yohanna goma sha ɗaya. Iko guda biyu da aka tayar, dukkansu kuma tutoci ne, ɗaya na Asabar ta rana ta bakwai, ɗaya kuma na rana—suka zama ma’aunin tunani ga dukan duniya, yayin da ’yan Adam ke yin zaɓinsu na ƙarshe domin rai ko mutuwa.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

A lokacin dokar Lahadi, magabcin Almasihu, wanda shi ma dabbar ne, zai wakilci haɗin kai na sassa uku na macijin, ita kanta (dabbar), da annabin ƙarya. Waɗannan iko uku za su haɗa kai gāba da cocin Allah, wadda za a ɗaukaka ta sama da dukan duwatsu. Cocin Allah mai nasara tana cikin shiri na shekaru talatin, ba shekaru talatin na zahiri ba, sai dai tabbataccen zamani na annabci ne da ke da talatin a manne da shi, kuma har yanzu yana nan da ƙarfi a matsayin annabci bayan umurnin da aka bayar a 1844, yana bayyana cewa amfani da lokacin annabci bai ƙara kasancewa mai inganci ba. Abu ne mai sauƙi a ga cewa shekarun talatin suna wakiltar wani zamani na shiri domin annabi, firist, da sarki, wanda a matsayinsa na coci mai nasara zai wakilci mulkin ɗaukaka. Shaidu huɗu na Ezekiyel, Almasihu, Yusufu, da Dawuda suna wakiltar ikon mulkin Allah a daidai wannan zamani da papanci da haɗin kai na sassa uku suke jagorantar duniya zuwa Armageddon.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

An ɗaga ikkilisiyar mai nasara a lokacin dokar Lahadi a cikin Ƙasar Amurka, kuma bisa ga shaidar Tsohon Alkawari da Sabon Alkawari, mutanen alkawari waɗanda su ne mutum dubu ɗari da arba'in da huɗu, za su zama mulkin firistoci.

> 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. 1 Peter 2:5.

> Ku ma, kamar duwatsu masu rai, ana gina ku ku zama gidan ruhaniya, firistoci tsarkaka, domin ku miƙa hadayu na ruhaniya, masu karɓuwa ga Allah ta wurin Yesu Almasihu. 1 Bitrus 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Firistoci za su kasance sun kai shekara talatin sa’ad da suka fara yin hidima a cikin haikali, saboda haka akwai wani ɗan lokaci kafin dokar Lahadi inda ake shirya wani firistanci domin ya yi hidima a matsayin hadayar kaɗawar nunan fari. Firistocin, waɗanda su ne dubu ɗari da arba’in da huɗu, ana wakiltarsu a matsayin Lawiyawa a cikin aikin tsarkakewa da Manzon Alkawari ya cika. Akwai wani zamani na annabci da yake kaiwa zuwa dokar Lahadi, wanda a cikinsa aikin tsarkakewa yake shirya tsarkakakkiyar hidima domin lokacin ruwan sama na ƙarshe. Shiryawar tana ƙarewa a dokar Lahadi, saboda haka wannan wa’adin talatin yana wakiltar shiryawar firistocin, ta haka yana daidaita da shekarun da ake bukata ga firist. Almasihu a matsayin Babban Firist ya fara hidimarsa yana da shekara 30, kuma domin Yusufu yana wakiltar Almasihu, shi ma ya fara hidimarsa yana da shekara talatin. Almasihun ƙarya ya yi shekara 30 cikin shiri, saboda haka muna da shaidu uku cewa wa’adin shekara 30 yana wakiltar shiryawar wani firistanci.

> “The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

> “Babban al’amarin da yake gabatowa zai tace waɗanda Allah bai naɗa ba, kuma zai kasance da tsarkakakkiyar hidima, ta gaskiya, wadda aka tsarkake, a shirye domin ruwan sama na ƙarshe.” Selected Messages, book 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

’Yar’uwa White tana koyarwa kai tsaye cewa duk lokacin da ikilisiya take tsarkakakkiya, Ruhun Annabci yana aiki. Sa’ad da babban al’amari ya fidda zawan, za ku sami hidima tsarkakakkiya wadda ta ƙunshi Yesu da Yusufu firist wanda yake na Allah ne kuma ɗan adam, Yesu da Ezekiyel annabi, Yesu da Dawuda sarki. Waɗanda aka shirya cikin wani lokaci da shekaru talatin suka wakilta a alama, za su kasance cikin dubu ɗari da arba’in da huɗu, kuma ana wakiltarsu a matsayin annabawa, firistoci, da sarakuna. Dukkan waɗannan mutane uku alamomi ne na Littafi Mai Tsarki na aikin Kristi a matsayin annabi, firist, da sarki; saboda haka, adadin talatin yana ba mu damar fahimta cewa, a cikin kowane ɗaya daga cikin waɗannan rukuni uku da alamomin Littafi Mai Tsarki suka haifar—waɗanda aka shirya na tsawon shekaru talatin—sa’ad da aka haɗa su tare da Kristi, suna wakiltar haɗuwar allahntaka da ɗan’adamci. Saboda haka, waɗannan firistocin da aka shirya cikin lokacin alamar shekaru talatin ana wakiltarsu a matsayin tutar allahntaka a haɗe da ɗan’adamci.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Watanni 42 na zubar da jinin ƙarshe na papanci suna faruwa ne a daidai lokacin da Almasihu yake tafiya a tsakiyar mutane har na watanni 42 cikin mutumin almajiransa. Watanni 42 na bautar talala da zalunci, suna ƙarewa da ceto, kamar yadda shekaru 430 na annabcin Abram mai ɓangarori biyu suke wakilta. Shekaru ɗari huɗu na Abram suna ƙarewa ne a ceton Tekun Maliya, wanda shi ne wani mashahurin misali na Littafi Mai Tsarki na ƙarshen lokacin jarrabawa, a ƙarshen watanni 42 na alamar paparoma.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Watanni arba’in da biyu suna wakiltar lokacin gwaji daga dokar Lahadi a Amurka har zuwa lokacin da jinkirin jinƙan ɗan adam ya ƙare. Duk da haka, a cikin waɗannan watanni 42, bayan wani tsawon shekaru talatin na shiri, Almasihu yana tabbatar da alkawarin a cikin mutumin raguwar jama’a. Firist ɗin jabu na antikristi yana kaiwa ga ƙarshensa na ƙarshe, a daidai wurin da Almasihu ya mutu a cikin zuriyarsa, wanda shi ne daidai wurin da Fir’auna, sarkin Masar, ya mutu a cikin zuriyarsa. A Dutsen Karmel aka kashe annabawan Ba’al, ta haka ana bayyana mutuwar annabin ƙarya a dokar Lahadi. A dokar Lahadi, kana da annabin ƙarya wanda daga nan aka kashe, dodon da Fir’auna yake wakilta, da dabbar da papacy ke wakilta. Duk waɗannan ana wakilta a dokar Lahadi cikin rikici da firistocin Allah, sarakunansa da annabawansa. Ana tsarkake ikkilisiya nan kusa kafin dokar Lahadi kuma ana maido da baiwar annabci—a daidai wurin da annabin ƙarya yake mutuwa. Daga wannan lokaci zuwa gaba, yaƙin yana kan saƙon annabci na gaskiya ko na ƙarya.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Lokacin alama na shekaru 30 yana wakiltar wani zamani da yake gabatar da dokar Lahadi. Wannan zamani lokaci ne na shiri ga firistoci, domin Almasihu shi ne misalinsu a cikin dukan abubuwa, gama su ne waɗanda suke bin Ɗan Ragon. A cikin shekaru 30 na farko na annabcin Abram, an kafa alkawarin, ta haka yana bayyana cewa duk abin da lokacin shirin firistoci yake wakilta, shi ne lokacin da Ubangiji yake sabunta alkawarinsa da mutum ɗari da arba’in da huɗu kamar yadda tarihin alfa na Abram ya kwatanta. Wannan zamani lokaci ne na shiri ga firistocin da suke fara hidima a dokar Lahadi, suna da shekaru talatin, sa’ad da aka shafe su da Ruhu Mai Tsarki kamar yadda aka yi wa Almasihu a baftismarsa. Wata gaskiya kuma da za a iya fidda daga tarihin alfa na Abram ita ce, duk abin da wannan zamani da yake kaiwa ga dokar Lahadi yake wakilta, dole ne ya kasance mai girma ƙwarai, domin omega kullum ya fi alfa ƙarfi. Dokar Lahadi ita ce omega da Oktoba 22, 1844, gicciye, Idin Ƙetarewa a Masar, da sauransu marasa ƙarewa suke wakilta.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Dokar Lahadi tana wakiltar ƙarshen zamanin da lokacin shekaru talatin ya wakilta. An riga an misalta ta tun da farko a kusan kowane babban labarin ceto, kuma ita ma ce ƙarshen tarihin alkawarin wani zaɓaɓɓen jama’a wanda ya fara da Abram. Da irin wannan nauyin shaidar annabci game da ƙarshen wannan zamani, tare da muhimmiyar manufar wannan zamanin kansa, mene ne zai zama mafarinsa?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Akwai wani zamani na annabci da shekaru talatin suke wakilta, wanda bisa ga shaidun mutane masu yawa yake ƙarewa a dokar Lahadi. A wannan matsayi kuma, akwai wani zamani da yake biye da shi wanda ake wakilta da ƙimomin lambobi iri-iri, kuma kowanne daga cikin waɗannan zamani yana gabatar da shaida game da wani layi na tarihin annabci wanda yake biye da dokar Lahadi. Wasu daga cikin waɗannan zamani suna wakiltar layin cikin gida na tarihin ikilisiya, wasu kuma layin waje na duniya tana tattaki zuwa Armageddon.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Wataƙila yana da kyau a wannan muhallin mu tunatar da kanmu cewa muna ƙin amfani da kowace annabcin lokaci a kwanaki na ƙarshe ta yadda za ta wakilci wasu ranaku da za a iya tantancewa, har sai an sanar da rana da sa’a a ƙarshen annobai. Zan yi amfani da Daniyel sura ta goma sha biyu domin in fayyace manufata cewa ba a ƙara amfani da lokacin annabci. A sura ta goma sha biyu akwai ayoyi uku da suke bayyana lokacin annabci.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Sai na ji mutumin nan da yake sanye da lilin, wanda yake a bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya rantse da Shi wanda yake rayayye har abada cewa zai kasance domin zamani guda, da zamanu biyu, da rabin zamani; kuma idan ya gama warwatsa ƙarfin mutanen tsarkaka, to, dukan waɗannan abubuwa za su cika. Daniel 12:7.

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

> Kuma tun daga lokacin da za a kawar da hadaya ta kullum, kuma a kafa abin ƙyama mai haddasa hallaka, za a kasance kwanaki dubu ɗaya da ɗari biyu da casa’in. Daniyel 12:11.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

> Mai albarka ne wanda yake jira, ya kuma kai ga kwana dubu ɗaya da ɗari uku da talatin da biyar. Daniyel 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

’Yan Miller sun yi daidai wajen fahimtar kowace daga cikin waɗannan ayoyi uku. Waɗannan annabce-annabce uku suna cikin gaskiyoyin da suke wakiltar tushen gini. Duk da haka, fahimtar ’yan Miller game da waɗannan ayoyi ta ginu ne bisa amfani da ƙa’idar ɗaukar yini a maimakon shekara. Tun da “lokaci ya daina kasancewa,” dole ne waɗannan ayoyi su kasance da wata aikace-aikace dabam, gama dukan annabce-annabcen suna magana ne game da lokacin ruwan sama na ƙarshen zamani. Dole ne waɗannan ayoyi su kasance da fahimta ta ruwan sama na ƙarshen zamani wadda ba ta amfani da lokaci wajen ƙirƙirar saƙo, kuma ba ta saba da fahimtar ’yan Miller game da ayoyin ba. Daidaitacciyar fahimtar ’yan Miller game da ayar tsakiya cikin waɗannan ayoyi uku, (aya ta sha ɗaya), ita ce tana wakiltar wani lokaci mai ninki biyu, wanda yake farawa da wani lokaci na shekara talatin, sannan shekaru 1260 su biyo baya. Aya ta sha ɗaya tana bayyana wannan lokaci na shekara talatin da yake gabace dokar Lahadi, kamar yadda aka wakilta ta wurin kafa abin ƙyama mai jawo lalacewa.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Daniyel sura ta goma sha biyu ita ce sura a cikin Maganar Allah wadda ta bayyana tsarin tsarkakewar mutanen Allah wanda yake faruwa a kwanaki na ƙarshe, a lokacin ƙarshe, sa’ad da aka buɗe hatimin annabci daga littafin Daniyel. A aya ta goma sha ɗaya muna samun wani annabci wanda majagaba suka fahimta daidai a matsayin wani lokaci na shekaru talatin da yake kaiwa zuwa wani lokaci na shekaru 1260. A sura ta goma sha biyu, annabce-annabce uku na ayoyi na bakwai, goma sha ɗaya, da goma sha biyu, duk an hatimce su har zuwa lokacin ƙarshe. A lokacin ƙarshe dole ne a buɗe hatimin waɗannan annabce-annabce uku, gama Maganar Allah ba ta taɓa kasawa ba. A cikin wannan sura ɗin kuwa, an bayyana mafi bayyananniyar siffanta ƙarshen lokacin jinƙan ɗan Adam a cikin Littafi Mai Tsarki; saboda haka sura ta goma sha biyu, babu shakka kuma a fili fiye da haka, tana nuni da ƙarshen Adventism ne, ba farkon Adventism ba.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

An rufe annabce-annabce uku a cikin Daniel sura ta goma sha biyu a daidai wurin Nassi inda rufewa da buɗewa suke samun ma’anarsu ta annabci ta farko. Waɗannan annabce-annabce uku ana buɗe su ne a cikin tarihin mutum dubu ɗari da arba’in da huɗu, gama Alpha da Omega kullum yana kwatanta ƙarshen abu tare da farkon abu. Abin da ake buɗewa a cikin sura ta goma sha biyu na lokutan annabci uku yana wakiltar buɗewar ƙarshe ta Maganar annabcin Allah. An bayyana wannan buɗewar a cikin Ru’ya ta Yohanna sura ta ɗaya sa’ad da aka buɗe Ru’ya ta Yesu Almasihu, dab da rufe ƙofar alheri. Aya ta goma sha ɗaya ta Daniel sura ta goma sha biyu ita ce takwarar wakilcin farko na annabci mai ninki biyu na Abram da Bulus, wanda ya fara da wani zamani na shekaru talatin.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Annabce-annabce uku da suke cikin Daniyel goma sha biyu lokuta ne na alama waɗanda ake buɗe hatiminsu a ƙarshen ƙarshe na zamani, kuma buɗe hatimin nan yana kaiwa ga tsarkakewa ta ƙarshe ta mutanen Allah. Na farkon cikin waɗannan annabce-annabce ukun Kristi da kansa ne ya ba da shi, kuma sa’ad da Ya gabatar da annabcin yana tsaye a kan ruwa sanye da lilin, yana nuna ƙarshen wani lokaci na annabci da aka wakilta a matsayin shekaru 1260, yana kuma fayyace ƙarshen wannan lokaci a matsayin ƙarshen watsewar ikon mutanen Allah. Mutanen Allah a kwanaki na ƙarshe su ne dubu ɗari da arba’in da huɗu, kuma an watse su.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Ba Almasihu kaɗai ne yake tsaye a kan ruwa yana amsa wata tambaya ba, tambayar ma ta fara da kalmomin nan, “Har yaushe?” “Har yaushe?” alama ce ta annabci wadda kuma aka yi wa Yesu ita sa’ad da, a aya ta goma sha uku, na Daniyel takwas, aka yi tambayar nan, “Har yaushe?”

> And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Sai wani ya ce wa mutumin nan da yake sanye da lilin, wanda yake a bisa ruwan kogin, Har yaushe ne zai kai ga ƙarshen waɗannan abubuwan al’ajabi?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

> Sai na ji mutumin da yake sanye da lilin, wanda yake bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya kuma rantse da Shi mai rai har abada cewa zai kasance har lokaci guda, da lokatai, da rabin lokaci; kuma idan ya gama watsar da ƙarfin mutanen tsarkaka, duk waɗannan abubuwa za su cika. Daniyel 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Tambayar da aka gabatar wa Yesu, wanda aka wakilta a matsayin mutumin da yake saye da lilin, cikin wahayin kogin Hiddekel, ita ce, “Har yaushe ne za a kai ga ƙarshen waɗannan abubuwan al’ajabi?”; kuma cikin wahayin kogin Ulai kuwa, an tambayi Yesu, wanda aka wakilta a matsayin Palmoni (wancan tsarkake), cewa, “Har yaushe ne wahayin game da hadayar kullum, da kuma laifin ƙazantar hallakarwa, zai kasance, har a ba da Wuri Mai Tsarki da rundunar duka a tattake su a ƙarƙashin ƙafa?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

’Yar’uwa White ta bayyana cewa wahayoyin da aka bai wa Daniyel a bakin manyan kogunan Shin’ar yanzu suna kan aiwatar cika, kuma dangane da dukkanin wahayi biyu na kogin, ana yi wa Yesu tambayar annabci ta “Har yaushe?”, wadda kullum take haifar da dokar Lahadi a matsayin “amsa.” Duk da haka, an gabatar da amsoshin duka biyu ne a cikin mahallin lokacin annabci, wanda ya ƙare a shekara ta 1844. Majagaba sun tantance daidai amsar tambayar sura ta takwas da wahayin kogin Ulai, kuma sun fahimci cewa shekarar 1798 ita ce lokacin da watsewar ikon mutanen Allah ta ƙare. Amma bayan 1844, sa’ad da “aikace-aikacen lokaci” na Kalmar annabcin Allah ya ƙare, tambayar annabci ta “Har yaushe?” tana sake fayyace fahimtar majagaba kamar haka: “har kwana 2300; sa’an nan za a tsarkake Wuri Mai Tsarki a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba,” kuma “dukan” “abubuwan al’ajabi” a cikin wahayi na ƙarshe na Daniyel za su cika, sa’ad da watsewar mutanen tsarkaka na kwanaki uku da rabi na alama ta zo ƙarshe.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

An bayyana hangen kogin Hiddekel na surori uku na ƙarshe na Daniyel da hangen kogin Ulai na surori bakwai zuwa tara, ta wurin Sister White, a matsayin “manyan kogunan Shinar.” Dukan masana tarihi da na Littafi Mai Tsarki sun tabbatar da cewa akwai koguna biyu kaɗai, kuma dukkansu manyan koguna ne, waɗanda suke da alaƙa da Shinar. Waɗannan koguna biyu su ne Tigris (Hiddekel) da Yufiretis. Kogin Ulai ba shi ne Yufiretis na Shinar ba; ƙaramin kogin magudanar ruwa ne da mutum ya ƙera a Farisa, ba a Shinar ba. Kogin Ulai a cikin hangen da ya ƙunshi tushe da ginshiƙi na tsakiya na Adventism ba ya cikin Shinar, duk da haka annabiya ta bayyana Ulai a matsayin Yufiretis, ɗaya daga cikin manyan kogunan Shinar.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Wahayin Hiddekel yana gabatar da tarihin waje na dodon, da dabbar, da annabin ƙarya suna jagorantar duniya zuwa Armageddon, kuma wahayin Ulai yana wakiltar aikin Almasihu a cikin haɗa Allantakarsa da ɗan’adamtakar mutum. A ma’anar annabci, wahayi yana amfani da kogin Ulai a matsayin shaida ta biyu tare da Kogin Euphrates domin gano aikin da Almasihu ya kammala wajen haɗa Allantakarsa da ɗan’adamta.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Duka Kogin Euphrates da Tigris sun samo asali ne a cikin Adnin, kuma suna bi ta tsawon tarihin alkawari. Sa’ad da suka kwarara zuwa cikin ginshiƙi na tsakiya na Adventism a ranar 22 ga Oktoba, 1844, ana haɗa Euphrates da magudanar Ulai wadda mutum ya yi, domin ta wakilci haɗuwar Allahntaka da ɗan’adam, wadda ake cika ta ta wurin aiwatar bangaskiya a cikin waɗanda ake wakilta a matsayin mutum dubu ɗari da arba’in da huɗu. Ulai tana wakiltar gwaji a kan ikon Kalmar annabcin Allah, domin tana ɗora ikon Ellen White—wadda ta bayyana Kogin Ulai na Farisa a matsayin ɗaya daga cikin manyan kogunan Shinar—cikin sabani da ƙwararrun masana na duniya.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Alamar kogin Ulai tana wakiltar gwaji a kan maganar mutum ko Maganar Allah. Shin mutane ne suke daidai, ko kuwa kalmomin da Sister White ta gabatar ne suke daidai? Shin kogin Ulai yana wakiltar kogi guda ɗaya ne a Farisa, ko kuwa yana wakiltar kogin annabci ne wanda ya ƙunshi ruwaye daga Adnin gauraye da ruwaye daga mutane?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Wataƙila akwai zaɓuɓɓuka da yawa game da wannan ruɗanin da na gabatar, amma zan shimfiɗa wasu tunani domin ku ga manufata. Shin masana tarihin duniya da masu ilimin tauhidi ne suke daidai, kuma ’Yar’uwa White ba daidai ba ce? Babu mai jayayya cewa “manyan kogunan Shinar” su ne Tigris da Yufiretis. Saboda haka, sa’ad da ’Yar’uwa White ta bayyana kogin Ulai a Farisa a matsayin babban kogi na Shinar, shin ita annabiya ta ƙarya ce? Ko kuwa, ita annabiya ta gaskiya ce, wadda ta yi kuskure? Kurakurai nawa ne annabi na gaskiya zai iya yi kafin ya ƙetare iyaka ya zama annabi na ƙarya? Ko kuwa, masana tarihin ne suke kuskure? Ko kuwa, a zahiri ita ce take daidai? Ko kuwa, masana tarihin da ’Yar’uwa White dukansu suna daidai? Na gabatar da wannan ruɗanin ne da nufin amfani da bayanin wannan ruɗanin a matsayin ƙarin hujja game da mutumin da yake cikin lilin, yana tsaye a bisa kogin, wanda aka tambaye shi, “Har yaushe?” a cikin wahayin kogunan Hiddekel da Ulai.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

A cikin sura ta takwas ta littafin Daniyel, Daniyel yana a Susa, a ƙasar Farisa, kuma Susa tana kan kogin Ulai wanda, saboda harkar noma, ya ƙunshi kogin halitta tare kuma da jerin magudanan ruwa na wucin-gadi da aka gina da hannu. Yayin da Ulai yake ci gaba da gudu har kusan wani ƙarin mil ɗari da hamsin ko makamancin haka, sai ya haɗu da mahaɗar kogunan Tigris da Yufiretis. Tigris da Yufiretis, waɗanda suka fara daga Adnin, daga ƙarshe suna haɗuwa, kuma sa’ad da suka haɗu, kogin Ulai daga Farisa ma yana haɗuwa a wancan wannan wuri. Sa’ad da kogin Ulai ya sadu da tsarin fadamomi na Tigris a mahaɗar Tigris da Yufiretis, Ulai ya zama ɓangare na ruwan da ya ƙunshi manyan kogunan Shinar. Masana tarihi suna daidai, haka kuma Sister White tana daidai.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Sa’ad da Sister White ta bayyana wahayin Ulai a babi na takwas, tana nuni da wani kogi ne da aka san shi da tsarin magudanan ruwa na ɗan’adam da ya haɗa kogunan Tigris da Euphrates, waɗanda suke wakiltar lokuta biyu na shekaru 2520, waɗanda suka ƙare a 1798 da 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Wani tsohon suna na kogin Tigris shi ne Hiddekel, kuma dangane da Yufiretis, an keɓe a sarari cikin annabci wajen nuna cewa kogunan nan biyu suna da alaƙa da Assuriya da Babila, waɗanda kuma aka bayyana su a matsayin zakuna biyu da za su hukunta tumakin Allah. Waɗannan iko biyu masu hallakarwa sun riga sun misalta iko biyu masu hallakarwa na Roma arna da Roma na paparoma, waɗanda suke alamomin namiji da mace, ko kuwa coci da ƙasa. Roma arna ita ce namijin da ke wakiltar mulkin gwamnati, Roma kuwa ta papanci ita ce mace marar tsarki ta mulkin coci. Assuriya ita ce namiji, Babila kuwa mace a cikin dangantakarsu ta annabci, ta haka ana gane Tigris a matsayin namiji, Yufiretis kuma a matsayin mace.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Kogin Tigris shi ne kogin dabarun mulki na ƙasa wanda ya kai har zuwa 1798, kuma Euphrates na dabarun ikilisiya ya kai har zuwa 1844. Dole ne Euphrates ya kai zuwa 1844, gama saƙon 1844 yana game da Babila, (Euphrates) wadda ta sāke fāɗuwa a 1844. Kamar yadda Euphrates ya haifar da ruwan faɗuwa a 1844, kogin Ulai, wanda shi ma ya shiga haɗuwar rafukan a matsayin alamar ayyukan ɗan adam, ya gauraya da ruwan ɗayan kogin. An tare kogin dabarun mulki na ƙasa a 1798, sa’ad da aka cire ikon farar hula daga ikon papacy. A cikin wannan shekarar ce kuma Amurka ta fara mulki a matsayin dabbar ƙasa da mulki na shida a annabcin Littafi Mai Tsarki. An tare Kogin Tigris a 1798, daidai a inda a ƙarshe ƙasa za ta tilasta wa dukan duniya ta rushe katangar, wadda yanzu take hana ambaliyar tsanantawar papacy da ke shirin mamaye duniya kamar ambaliya mai rinjaye. Wannan bango, ko katanga, shi ne bangon rarrabuwa tsakanin ikilisiya da ƙasa.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

A cikin 1844, duka Yufiretis da Ulai suna bayyana saƙon 1844 a matsayin fāɗuwar Babila, kuma haka nan a matsayin ainihin aikin da Almasihu ya fara a 1844, sa’ad da, a matsayin Manzon Alkawari, Ya tsarkake ruwan Babila da ayyukan mutane daga cikin wani jama’a da za su shiga haikalinsa—wata jama’a da take bukatar a tsarkake ta kafin ta shiga Wuri Mafi Tsarki. Tsarkakewar ƙarshe ta waɗannan mutane ta cika ne ta wurin ruwan sama wanda ya zubo ƙarƙashin saƙon Kukan Tsakar Dare, kuma waɗannan digo-digon ruwan saman saƙon Kukan Tsakar Dare an tace su ne daga ruwan Tigris, kamar yadda Milleriyawa suka gane Roma ta paparoma da 1798, kuma kamar yadda suka gane fāɗuwar Babila aka kuma tsarkake su tun kafin ƙofar rufewa ta wurin saƙon, ko kuma kana iya cewa—an tsarkake su ta wurin ruwan saman da ya fito daga tsarkakakkun ruwaye na kogunan Ulai, Tigris da Yufiretis, sa’ad da suka gabatar da saƙon Daniyel 8:14, suka kuma cika saƙon Kukan Tsakar Dare tun kafin buɗewar Ranar Kafara ta kwatanci zuwa ga ainihi.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Sa’ad da Almasihu yake tsaye a kan ruwayen Hiddekel a aya ta bakwai ta sura ta goma sha biyu ta littafin Daniyel, yana tsaye ne a kan ruwayen Tigris, wato ruwayen harkokin mulki a cikin wahayin da yake zayyana motsin ƙarshe na dabarun mulkin ɗan Adam da ke kaiwa ga rufe ƙofar alheri. Yana tsaye a wurin yana amsa tambayar ayar da ta gabata, kamar yadda a cikin wahayin Kogin Ulai, mutumin da yake sanye da lilin, wanda a can shi ne Palmoni, Mai Ƙididdigewa Mai Banmamaki, yake ba da amsa ga tambayar ayar da ta gabata. A dukkan waɗannan lokuta biyu, tattaunawar tattaunawa ce ta sama tsakanin mala’iku da Almasihu, kuma a dukkan lokutan biyu tambayar ita ce, “Har yaushe?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Amsa ita ce zuwa kwanaki 2300; a cikin sura ta takwas da sura ta goma sha biyu kuma ita ce, “wani zamani, da zamanai, da rabin zamani.” An fahimci amsar a matsayin shekaru 2300 da shekaru 1260, amma a shekara ta 1844 Allah ya sa haramci a kan amfani da lokaci a cikin saƙon annabci, gama lokaci ya ƙare. Mene ne amsar Palmoni, mutumin da yake sanye da lilin, ga ƙarninsa na ƙarshe? An nuna tambayar nan ta “Har yaushe?” a kan shaidu masu yawa domin a gane dokar Lahadi a matsayin amsar wannan tambaya; to, shin ana tsarkake Wuri Mai Tsarki ne a lokacin dokar Lahadi, kuma shin “dukan waɗannan abubuwan al’ajabi” suna ƙarewa ne a lokacin dokar Lahadi? Mene ne “abubuwan al’ajabin” da suke ƙarewa a lokacin dokar Lahadi, kuma yaushe ne waɗannan “abubuwan al’ajabin” suka fara?

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Sa’an nan ni Daniyel na duba, sai ga waɗansu biyu kuma tsaye, ɗaya a wannan gefen bakin kogin, ɗayan kuma a wancan gefen bakin kogin. Sai ɗaya ya ce wa mutumin da yake sanye da lilin, wanda yake a kan ruwan kogin, Har yaushe ne zai kai ga ƙarshen waɗannan abubuwan al’ajabi?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

> Sai na ji mutumin nan mai saye da lallausan lilin, wanda yake a bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya rantse da Mai rai har abada cewa, zai kasance domin wani zamani, da zamanu, da rabin zamani; kuma idan ya gama warwatsa ƙarfin tsarkakan mutane, to, dukan waɗannan abubuwa za su cika. Daniyel 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Tambayar alama ta “Har yaushe?” tana nuna dokar Lahadi, kuma mala’ikan bai tambaya ba game da lokacin da dokar Lahadi za ta kasance, sai dai game da lokacin ƙarshen abubuwan al’ajabi. “Abubuwan al’ajabi” suna ƙarewa a dokar Lahadi; saboda haka, mene ne waɗannan abubuwan al’ajabi da suke kaiwa ga dokar Lahadi? Ko kuma, a fayyace daidai, mene ne “abubuwan al’ajabi” da aka wakilta a cikin wahayin da aka bayar a bakin Hiddekel, kamar yadda aka wakilta a surori goma zuwa goma sha biyu? Idan za mu iya tantance mene ne “abubuwan al’ajabi,” za mu iya gano lokacin da “abubuwan al’ajabi” suka fara. A cikin Daniyel goma, Jibrilu ya fayyace sarai abin da manufarsa take a cikin hulɗarsa da Daniyel a lokacin wahayin.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Yanzu kuwa na zo ne domin in sa ka fahimci abin da zai auku wa jama’arka a kwanaki na ƙarshe; gama wahayin har yanzu na kwanaki masu yawa ne. Daniel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Jibra’ilu ya zo ne domin ya sa mutanen Allah su fahimci abin da zai same su a kwanaki na ƙarshe. Yin zato cewa annabce-annabcen da ke cikin Daniyel sura ta goma sha biyu waɗanda Milleriyawa suka fahimta daidai, amma a yi amfani da wannan amincewar domin a musanta aiwatar da surar ga kwanaki na ƙarshe—wannan shi ne rusa manufar da Jibra’ilu ya bayyana. Da zarar Jibra’ilu ya fara labarin annabci daga aya ta ɗaya ta sura ta goma sha ɗaya har zuwa aya ta uku ta sura ta goma sha biyu, tarihin da aka wakilta a nan shi ne bayanan annabci na zahiri na yadda macijin, dabbar da annabin ƙarya suke jagorantar duniya zuwa Armageddon. Akwai nassosi a cikin surar da suke bayyana mutanen Allah suna fuskantar tsanantawa, amma tarihin sura ta goma sha ɗaya ainihin wahayi ne na zahiri. Wannan yana nufin cewa sura ta goma da sura ta goma sha biyu suna wakiltar alfa da omega a cikin wahayi na ƙarshe na Daniyel, domin ba kamar sura ta goma sha ɗaya ba, su duka biyun suna bayyana saƙo na ciki da ke tantance hatimcewar mutum dubu ɗari da arba’in da huɗu. Sura ta tsakiya ita ce tawaye na ’yan Adam kamar yadda sarkin arewa, fafaroma na Roma, yake wakilta, kuma sura ta goma wadda ita ce alfa, tare da sura ta goma sha biyu wadda ita ce omega, suna tantance kwarewar cikin gida ta mutum dubu ɗari da arba’in da huɗu a kwanaki na ƙarshe. Dukkan surorin uku suna kaiwa ga rufe ƙofar alheri; surar alfa tana farawa da tsoron Allah wanda yake raba rukuni biyu na masu sujada, kuma a ƙarshen surar an ba Daniyel ninka iko, ta haka ana tantance saƙonnin mala’ika na fari da na biyu. Sura ta goma sha biyu ita ce surar omega, kuma tana tantance saƙon shari’a na mala’ika na uku.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Babi na goma sha ɗaya ya bayyana tawayen ’yan Adam tun daga hallakar Urushalima har zuwa ƙarshen lokacin alheri, wanda bisa ga Sister White misali ne na ƙarshen lokacin alheri a ƙarshen duniya. Daniyel goma sha ɗaya ya fara ne daga hallakar Urushalima, gama Daniyel yana ɗaya daga cikin waɗanda aka kai Babila a cikin hallakar Urushalima sau uku, wadda ta kasance alama ta hallakar wannan birni ɗaya a shekara ta 70 AD, sannan kuma a kwanaki na ƙarshe kamar yadda duniya take wakilta.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Halakarwa biyu na zahiri na Urushalima da suka faru a rana ɗaya ta shekara, amma da tazarar shekaru ɗari shida da sittin da biyar a tsakaninsu. Waɗannan halakarwa biyu sun shafi birnin da ya kamata Akwatin Alkawari ya kasance a cikinsa. Shilo yana da irin waɗannan siffofi na annabci, kuma yana wakiltar halakarwar farko ta wani birni inda kasancewar Allah take, ko kuwa ya kamata ta kasance. Sa’ad da Sister White ta yi amfani da halakarwar Urushalima a matsayin alamar halakarwar kwanaki na ƙarshe, tana yin sharhi ne a kan wa’azin Almasihu game da halakarwar Urushalima.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Shilo, da hallakar Urushalima a ƙarƙashin Nebukadnezzar da Titus, shaidu uku ne na kwanaki na ƙarshe kamar yadda aka wakilta ta wurin hallakar birnin Allah. Shilo shi ne saƙon mala’ika na fari wanda yake koyar da a ji tsoron Allah, abin da Eli bai yi ba, kuma a ba Shi ɗaukaka, abin da Eli bai yi ba, gama sa’ar shari’arsa ta zo. Saƙon mala’ika na biyu shi ne inda muke samun ninkawa kamar yadda Nebukadnezzar da Titus suka wakilta. Hallaka ta uku ta Urushalima, a kwanaki na ƙarshe, tana a ƙarshen lokacin gwaji, wanda shi ne ƙarshen shari’a.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Babi na goma sha ɗaya shi ne tarihin waje na saƙonnin mala’iku uku. An tsaka da shi tsakanin wahayin rabuwar da ke cikin babi na goma da kuma taɓawa uku masu ba da iko waɗanda suka faru a rana ta ashirin da biyu ta wahayin Daniyel. Wannan yana nufin cewa babi na goma sha biyu ma zai kasance game da labarin ciki na abin da zai sami mutanen Allah a kwanaki na ƙarshe. Haka kuma yana nufin cewa hasken da yake cikin babi na goma sha biyu ya fi hasken da yake cikin babi na goma haske sau ashirin da biyu.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

A cikin wahayin Ulai, an kuma tambayi Kristi cewa, “Har yaushe?” Ayoyi goma sha biyu da suka gabaci wannan tambaya a aya ta goma sha uku, suna bayyana tarihin annabci na waje wanda yake wakiltar muhimman bayanai game da ikokin annabcin Littafi Mai Tsarki. Waɗannan ayoyi goma sha biyu sun kasance kawai suna maimaitawa ne tare da faɗaɗa tarihin da aka wakilta a sura ta bakwai. Ana maimaitawa tare da faɗaɗa tarihin annabcin da aka gabatar a waɗannan ayoyi a sura ta goma sha ɗaya, tun daga zamanin Mediyawa da Farisiyawa. Rabin ƙarshe na sura ta takwas da dukan sura ta tara su ne wakilcin mutanen Allah na kwanaki na ƙarshe ta bakin annabi Daniyel. Wahayin tarihin annabci da ake samu a cikin wahayin kogunan Ulai na surori uku, tare da wakilcin mutanen Allah a cikin surorin ta hanyar mu’amalar Daniyel da Jibra’ilu, shi ne alfa zuwa ga omega na surori goma zuwa goma sha biyu.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Saboda Hiddekel shi ne omega kuma Ulai shi ne alpha, ikon da hasken da aka buɗe a babi na goma sha biyu yake wakilta, sa’ad da aka kai ga lokacin ƙarshe, ya fi wahayin da yake ginshiƙi na tsakiya da tushe na Adventism haske sau ashirin da biyu. Da yake haka ne; hasken wahayi na ƙarshe na Daniyel an nuna shi kai tsaye a matsayin haske mai alaƙa da mutanen Allah a kwanaki na ƙarshe. Sa’ad da mala’ikan ya tambayi mutumin da yake sanye da lallausar rigar lilin, “Har yaushe?” zuwa ƙarshen waɗannan abubuwan al’ajabi, waɗannan abubuwan al’ajabi su ne waɗanda suke haskakawa kamar taurari har abada abadin, kamar yadda tarihin alkawarin Abram yake amsa kuwwa da umarni ga Abram ya dubi taurari. Abubuwan al’ajabi a Daniyel goma sha biyu su ne sauyawar ’yan Adam zuwa tutar mutum dubu ɗari da arba’in da huɗu.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

A wani batu na baya mun gano cewa aya ta goma sha ɗaya ta Daniyel goma sha biyu tana bayyana wani zamani na annabci wanda ya ƙunshi lokuta biyu, na farkonsu kuwa shekaru talatin ne. Domin in sa muhimmancin da ya dace a kan aya ta goma sha ɗaya, sai na koma aya ta bakwai; domin in nuna shiga tsakani kai tsaye na Almasihu cikin al’ajiban da Yake aikatawa a tsakiyar mutanensa a kwanaki na ƙarshe.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Da komawa aya ta goma sha ɗaya, ina so in tunatar da ku cewa babi na goma sha biyu Jibrilu ya kira shi kai tsaye “kwanaki na ƙarshe.” A cikin kwanakin dubu ɗari da arba’in da huɗu, kwanakin da ake hatimce su kuma suke shiga alkawari da Allah; bisa ga littafin Daniyel, za a sami saƙo da aka buɗe hatiminsa wanda zai kumbura ya zama kira mai ƙarfi. An wakilta wannan saƙo a cikin babi na goma sha biyu ta wajen lokuta uku na annabci dabam-dabam, waɗanda Millerites suka riga suka fayyace, kuma daga baya Ruhun Annabci ya tabbatar da su. Waɗannan lokuta uku ba sa wakiltar lokaci, domin mala’ikan nan ɗaya da ya ɗaga hannuwansa biyu zuwa sama a cikin babi na goma sha biyu, shi ne ya ɗaga hannu ɗaya zuwa sama a cikin Ru’ya ta Yohanna goma, ya kuma rantse cewa ba za a ƙara samun lokaci ba. Wannan furuci a shekara ta 1844 yana nufin cewa lokuta ukun annabci a cikin Daniyel goma sha biyu lokuta ne na alama waɗanda ba a nufa su wakilci lokaci ba.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Saboda haka, sa’ad da tsakiyar lokacin annabci na alama a Daniyel goma sha biyu yake zama lokaci mai fuska biyu wanda ya fara da shekara talatin a cikin ainihin surar da Mika’ilu ya tashi tsaye, to, ka sani cewa wannan lokaci mai fuska biyu da ya fara da shekara talatin shi ne cikakken cikar annabcin alfa na Abram. Omega na annabcin lokaci, wanda yake fara tarihin alkawari dangane da zaɓaɓɓun mutane, yana kai wa ga cikakken cikarsa a cikin wannan sura ɗaya, wadda ita ce koli na shaidar Daniyel game da abin da zai auku wa mutanen Allah a kwanaki na ƙarshe.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

A ƙarshen zamani, an buɗe littafin Daniyel, kuma hasken da aka samar yana sa wa mutanen Allah hatimi. A ƙarshen zamani, an buɗe littafin Daniyel, kuma hasken da aka samar an wakilta shi ta wurin lokuta uku na annabci a cikin babi na ƙarshe na Daniyel. Wannan babin shi ne omega na babi uku da suka ƙunshi wahayin Hiddekel, kuma wahayin Hiddekel shi ne omega ga babi uku da suke wakiltar alpha na wahayoyin koguna na Daniyel. Kogunan da suka fara a Adnin daga bisani sun ƙare a wurin Daniyel, sa’an nan kuma Kalmar annabcin Allah ta kawo su ga motsin Milleriyawa na mala’ika na fari da na biyu, motsin alpha na motsi biyu na mala’iku uku. Shekaru 1290 na aya ta goma sha ɗaya su ne omega ga annabcin shekaru 430 na Abram da Bulus.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Kafin mu ci gaba da Daniel goma sha biyu da kuma dangantakarta da annabcin Abram, yana da kyau mu tuna ko wane ne Bulus. Bulus ba kawai manzo ne ga Al’ummai ba, amma kamar yadda yake da muhimmanci ƙwarai, ya gabatar da saƙonsa ta wurin Kalmar annabcin Allah. Mafi muhimmanci fiye da haka kuwa, shi ne cewa Bulus annabi ne na zamanai. Annabi na zamanai annabi ne da aka tashe shi domin ya jagoranci mutanen Allah daga zamani ɗaya zuwa wani, kamar Musa, daga bautar bagadi zuwa bautar Wuri Mai Tsarki; Yahaya Mai Baftisma, daga Wuri Mai Tsarki na duniya zuwa Wuri Mai Tsarki na Sama. Bulus ya rubuta bayanai da ƙa’idoji game da yadda ake aiwatar da sauyawar daga zahiri zuwa ruhaniya fiye da dukan sauran marubutan Littafi Mai Tsarki a haɗe, nesa ba kusa ba! An tashe shi ne domin ya bayyana canjin daga zahiri zuwa ruhaniya cikin mahallin mutanen alkawarin Allah.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Bulus shi ne mahaɗin da ke tsakanin alkawuran alƙawari na mutanen zaɓaɓɓu na Ibrahim, a lokacin da waɗannan mutanen zaɓaɓɓu suka sauya daga na zahiri zuwa na ruhaniya. Idan ba ka kafu da tabbaci a cikin matsayin ko wanene Bulus a tarihin alƙawari ba, to wataƙila ba za ka ga yadda ya dace da nufin Allah ba cewa annabcin farko na mutanen alƙawarin Allah annabci ne na lokaci mai ninki biyu da ya fara da tsawon shekaru 30. Annabci ɗaya wanda uban mutanen zaɓaɓɓu ya kafa, kuma lokacin da suka sauya zuwa mutanen zaɓaɓɓu na ruhaniya, aka tashe annabin tsarin zamanai domin ya fayyace kuma ya bayyana wannan sauyin, kuma ya kuma tabbatar da annabcin lokacin Abram da shaida ta biyu daga Sabon Alkawari wadda ta yi daidai da shaida ta farko daga Tsohon Alkawari. Abram a farkon al’amari, sa’an nan Bulus a ƙarshe, suna misalta muhimmancin 1290 na kwanakin ƙarshe.

We will continue in the next article.

Za mu ci gaba a talifi na gaba.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

> “Wahayin Zakariya game da Yoshuwa da Mala’ikan yana da amfani da ƙarfi na musamman ga ƙwarewar mutanen Allah a cikin al’amuran ƙarshe na babbar ranar kafara. A sa’an nan za a jefa ikkilisiyar ragowa cikin babban gwaji da ƙunci. Waɗanda suke kiyaye umarnan Allah da bangaskiyar Yesu za su ji fushin macijin da rundunoninsa. Shaidan yana lissafa duniya a matsayin talakawansa; ya mallaki iko har ma a kan masu da’awar Kiristanci da yawa. Amma ga ƙaramin rukuni a nan da suke tsayawa wa rinjayensa. Da zai iya gogewa su daga duniya, nasararsa za ta zama cikakkiya. Kamar yadda ya rinjayi al’ummai na arna su hallaka Isra’ila, haka nan a nan gaba kaɗan zai zuga mugayen ikokin duniya su hallaka mutanen Allah. Za a buƙaci mutane su yi biyayya ga dokokin ɗan’adam da suka saɓa wa dokar Allah.”

> “Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

> “Waɗanda suke da aminci ga Allah za a yi musu barazana, a tona musu asiri, a haramta su. Za a ‘bashe ku kuma daga iyaye, da ’yan’uwa, da danginku, da abokai,’ har ma zuwa mutuwa. Luka 21:16. Bege kaɗai da suke da shi yana cikin jinƙan Allah; kāriya kaɗai da za su samu ita ce addu’a. Kamar yadda Yoshua ya roƙa a gaban Mala’ikan, haka ragowar ikilisiya, da karayar zuciya da bangaskiya marar rawa, za ta roƙi gafara da ceto ta wurin Yesu, Mai Tsaronsu. Suna da cikakkiyar fahimta game da zunubancin rayuwarsu, suna ganin rauninsu da rashin cancantarsu; kuma suna a shirye su yanke ƙauna.”

> “The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

> “Mai-gwaji yana tsaye a kusa don ya tuhume su, kamar yadda ya tsaya domin ya yi gāba da Joshua. Yana nuna ƙazantattun tufafinsu, da halayensu marasa cika. Yana gabatar da rauninsu da wawancinsu, zunubansu na rashin godiya, da rashin kamanninsu da Almasihu, wanda ya jawo rashin ɗaukaka ga Mai-fansarsu. Yana ƙoƙari ya firgita su da tunanin cewa halinsu ba shi da bege, cewa tabon ƙazantarsu ba zai taɓa wankuwa ba. Yana sa zuciya cewa ta haka zai hallaka bangaskiyarsu domin su miƙa kai ga jarabawowinsa, su kuma juya daga aminci da biyayyarsu ga Allah.”

> “Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

> “Shaidan yana da cikakken sani game da zunuban da ya ruɗi mutanen Allah suka aikata, kuma yana matsa wajen gabatar da tuhumce-tuhumcensa a kansu, yana bayyana cewa, ta wurin zunubansu sun rasa kāriyar Allah, yana kuma iƙirarin cewa yana da ikon hallaka su. Yana furta cewa su ma sun cancanta, kamar yadda shi kansa ya cancanta, a kore su daga yardar Allah. ‘Waɗannan ne kuwa,’ in ji shi, ‘mutanen da za su ɗauki gurbi nawa a sama, da kuma gurbin mala’ikun da suka haɗa kai da ni? Suna ikirarin bin dokar Allah; amma sun kiyaye umarninta kuwa? Ashe, ba su fi son kansu fiye da son Allah ba? Ashe, ba su fifita muradunsu a kan hidimarsa ba? Ashe, ba su ƙaunaci abubuwan duniya ba? Ku dubi zunuban da suka alama rayuwarsu. Ku dubi son kai nasu, muguntarsu, ƙiyayyarsu ga juna. Allah zai kore ni da mala’ikuna daga gabansa, amma kuma ya sāka wa waɗanda suka yi laifin irin waɗannan zunubai? Ba za Ka iya yin haka ba, ya Ubangiji, cikin adalci. Adalci yana bukatar a zartar da hukunci a kansu.’”

> “But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

> “Amma ko da yake mabiyan Almasihu sun yi zunubi, ba su miƙa kansu domin hukumomin Shaidan su mallake su ba. Sun tuba daga zunubansu, sun kuma nemi Ubangiji cikin tawali’u da ƙasƙantar zuciya, kuma Mai-ceton nan na allahntaka yana roƙo a madadinsu. Shi wanda rashin godiyarsu ya fi yi masa wulakanci, wanda ya san zunubinsu kuma ya san tubarsu ma, yana cewa: ‘Ubangiji ya tsawata maka, ya Shaidan. Na ba da raina saboda waɗannan rayuka. An zana su a tafukan hannuwana. Suna iya kasancewa da aibu a halayya; suna iya kasawa a ƙoƙarinsu; amma sun tuba, ni kuwa na gafarta musu na kuma karɓe su.’”

> “The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

> “Hare-haren Shaiɗan suna da ƙarfi, ruɗunsa kuma suna da dabara; amma idon Ubangiji yana kan mutanensa. Wahalarsu mai girma ce, harshen wutar tanderun kuma yana kama da zai cinye su; amma Yesu zai fito da su kamar zinariya da aka gwada cikin wuta. Za a kawar da duniyancinsu, domin ta wurinsu a bayyana siffar Almasihu cikakke sarai.

> “At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

> “A wasu lokuta Ubangiji na iya zama kamar ya manta da hatsarorin da ke fuskantar ikkilisiyarsa da kuma raunin da maƙiyanta suka jawo mata. Amma Allah bai manta ba. Babu wani abu a wannan duniya da yake da daraja ga zuciyar Allah kamar ikkilisiyarsa. Ba nufinsa ba ne cewa siyasar duniya ta lalatar da tarihinta. Ba ya barin mutanensa su sha kashi ga jarabobin Shaiɗan. Zai hukunta waɗanda suke ba da ƙarya game da Shi, amma zai yi wa dukan masu tuba da gaske alheri. Ga waɗanda suke kira gare Shi domin ƙarfi don bunƙasa halin Kirista, zai ba da dukan taimakon da ake bukata.”

> “In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

> “A lokacin ƙarshen zamani mutanen Allah za su yi nishi su yi kuka saboda abubuwan ƙyama da ake yi a cikin ƙasar. Da hawaye za su gargaɗi mugaye game da hatsarinsu na take dokar Allah, kuma da baƙin cikin da ba za a iya furtawa ba za su ƙasƙantar da kansu a gaban Ubangiji cikin tuba. Mugaye za su yi ba’a ga baƙin cikinsu, su yi izgili da kira-kiransu masu nauyi. Amma azaba da ƙasƙantar da mutanen Allah suke yi tabbatacciyar shaida ce cewa suna sāke samun ƙarfi da ɗaukakar hali da suka rasa sakamakon zunubi. Domin suna ƙara kusantar Kristi ne, domin idanunsu suna a kan cikakkiyar tsarkinsa, shi ya sa suke gane sarai muguntar zunubi mai matuƙar yawa. Tawali’u da ƙanƙantar da kai su ne sharuɗɗan nasara da rinjaya. Kambin ɗaukaka yana jiran waɗanda suke rusunawa a gindin gicciye.”

> “God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

> “Amintattun masu addu’a na Allah kamar an kulle su tare da Shi suke. Su kansu ba su san irin tabbacin kariyar da aka lullube su da shi ba. Da Shaiɗan yake zuga su, masu mulkin wannan duniya suna neman su hallaka su; amma da idanun ’ya’yan Allah za a buɗe su kamar yadda aka buɗe idanun bawan Elisha a Dothan, da za su ga mala’ikun Allah sun yi sansani kewaye da su, suna tsare rundunonin duhu kada su kutsa.”

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Yayin da mutanen Allah suke wahalar da rayukansu a gabansa, suna roƙon tsarkin zuciya, an ba da umarni, ‘Ku cire ƙazantattun rigunan,’ kuma aka furta kalmomin ƙarfafawa, ‘Ga shi, na sa muguntarku ta rabu da ku, zan kuma sa muku canjin tufafi.’ Zakariya 3:4. An ɗora tabarmar adalcin Almasihu marar aibi a kan gwadajju, fitattu cikin jarabawa, amintattun ’ya’yan Allah. Ragowar da aka rena an tufatar da su da tufafi masu ɗaukaka, ba za su ƙara taɓa ƙazantuwa da ɓarnace-ɓarnacen duniya ba. An riƙe sunayensu a cikin littafin rai na Ɗan Rago, a rubuce tare da amintattu na dukan zamanai. Sun yi tsayayya da makircin mai ruɗi; ba a karkatar da su daga amincinsu ba ta wurin rurin macijin nan. Yanzu suna cikin cikakkiyar kariya har abada daga dabarun mai jaraba. An mayar da zunubansu ga mafarin zunubi. An sa “rawani mai kyau” a kan kawunansu.

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> “Yayin da Shaiɗan yake ci gaba da gabatar da zarge-zargensa, mala’iku tsarkaka, waɗanda ba a iya gani, suna ta kai-komo, suna ɗora wa masu aminci hatimin Allah mai rai. Waɗannan ne suke tsaye a kan Dutsen Sihiyona tare da Ɗan Ragon, suna da sunan Uban a rubuce a goshinsu. Suna rerar sabuwar waƙa a gaban kursiyin, waƙar nan da ba mai iya koyonta sai mutum ɗari da dubu arba’in da huɗu kaɗai, waɗanda aka fansa daga duniya. ‘Waɗannan su ne masu bin Ɗan Ragon duk inda Yake tafiya. An fanshe su daga cikin mutane, su zama nunan fari ga Allah da kuma ga Ɗan Ragon. Ba a sami yaudara a bakinsu ba: gama su marasa aibi ne a gaban kursiyin Allah.’ Ru’ya ta Yohanna 14:4, 5.”

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

> “Yanzu ne aka kai ga cikakkiyar cikar kalmomin Mala’ikan: ‘Yanzu ka ji, ya Joshuwa babban firist, kai da abokan aikinka da suke zaune a gabanka: gama su mutane ne abin al’ajabi: gama, ga shi, zan fito da Bawana Reshen.’ Zakariya 3:8. An bayyana Almasihu a matsayin Mai-Fansar da Mai-Kubutar da mutanensa. Yanzu kuwa lalle saura-sauran su ne ‘mutane abin al’ajabi,’ kamar yadda hawaye da ƙasƙantar da kai na aikin hajarsu suke ba da wuri ga farin ciki da ɗaukaka a gaban Allah da Ɗan Ragon. ‘A wannan rana reshen Ubangiji zai zama kyakkyawa da ɗaukaka, ‘ya’yan ƙasa kuwa za su zama mafifici kuma abin ƙayatarwa ga waɗanda suka tsira daga Isra’ila. Kuma zai zama, wanda aka bari a Sihiyona, da wanda ya rage a Urushalima, za a kira shi mai tsarki, wato, kowane ɗaya da aka rubuta a cikin masu rai a Urushalima.’ Ishaya 4:2, 3.” Annabawa da Sarakuna 587–592.

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