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

Littafin Yowel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodikiya - Lamba Ta Ashirin da Bakwai

Number Twenty-Seven

Lamba Ashirin da Bakwai

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Muna rubuta gaskiyoyin da Zakin kabilar Yahuda yake warwarewa a yanzu. Muna daidaita gaskiyoyi domin mu yi magana da saƙon Joel, wanda Bitrus ya bayyana a matsayin saƙon ruwan sama na ƙarshe a cikin littafin Ayyukan Manzanni. Muna kusantar gaskiyoyin da suke yanzu a cikin aiwatar cika, a matsayin gaskiyoyin da suke aiwatar da rabuwa ta ƙarshe tsakanin rukuni biyu waɗanda kullum ake bayyanawa sa’ad da ake warware gaskiya mai gwadawa. Haka kuma muna magana game da waɗannan gaskiyoyin da aka warware ɗin nan ba kawai a matsayin kalmomin mala’ika na uku wanda yake rarrabewa ba, amma kuma a matsayin kalmomin da suke aiwatar da hatimtar dubu ɗari da arba’in da huɗu. Mala’ika na uku yana tsarkakewa ta kawar da ƙazanta kuma yana tsarkakewa.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Tun daga watan Yuli na shekarar 2023, Zakin kabilar Yahuda yana ta ci gaba da buɗe gaskiyoyi masu alaƙa da layukan waje da na ciki a cikin tarihin ragowar mutanen Allah. Yanzu muna buɗe littafin Matiyu, domin mu fahimci rawar Bitrus. Bitrus alama ce ta dangantakar alkawarin Kristi da amaryarsa ta Kirista—ikalisiya wadda zai gina a kan Dutsen. Bitrus yana wakiltar amaryar Kirista ta farko, haka kuma ta ƙarshe. An gabatar da Bitrus a matsayin wannan alama a aya ta tsakiya ta surori na goma sha ɗaya da na ashirin da biyu na Matiyu, kuma waɗannan surori su ne surorin tsakiya na layuka masu daidaito na Farawa da Ru’ya ta Yohanna daga sura ta goma sha ɗaya zuwa ta ashirin da biyu. Bitrus yana wakiltar dubu ɗari da arba’in da huɗu a kwanaki na ƙarshe, kuma a cikin wannan nassi, yana Kaisariya Filibi, wato Paniyum na Daniyel 11:13–15.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Bitrus yana a Panium, kuma shi ma yana nan a ranar Fentikos, a ɗakin sama, a sa’a ta uku, sa’an nan kuma a haikali a sa’a ta tara. Waɗannan sa’o’i shida suna wakiltar tsawon lokacin da ake sa wa dubu ɗari da arba’in da huɗu hatimi kafin zuwan dokar Lahadi. Gicciyen Almasihu ma ya fara ne a sa’a ta uku, kuma Ya mutu a sa’a ta tara, abin da ya kai ga tashin matattu, wanda ya fara zamanin Fentikos da ya ƙare da Bitrus a Fentikos a sa’a ta uku da kuma ta tara. Sa’ad da Tanadi na Allah ya aika da bishara ga Al’ummai, Karniliyas ya aika a kira Bitrus a sa’a ta tara. Sa’a ta uku kuma tana wakiltar hadayar safiya, sa’a ta tara kuwa hadayar yamma.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

An wakilci lokacin awa shida da lokacin taron sansanin Exeter da kuma babban baƙin ciki na Oktoba 22, 1844. A cikin Ayyukan Manzanni, an nuna Bitrus yana shiga cikin haɗin kai tare da sauran waɗanda suka ƙunshi dubu ɗari da arba’in da huɗu a ƙarshen sura ta ɗaya, sa’ad da aka maye gurbin Yahuda da Matiyas. A sa’an nan adadin ya cika. Akwai takamaiman ci gaba da aka bayyana a cikin labarin.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Bitrus ne na fari a cikin ɗakin sama, kuma daga baya a cikin haikali. Sa’ad da yake cikin ɗakin sama, sa’a ta uku ce, kuma a cikin haikali, sa’a ta tara ce. Bayyanawar a sa’a ta uku ta haifar da baftismar rayuka dubu uku.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Sa’an nan waɗanda suka karɓi maganarsa da farin ciki aka yi musu baftisma; kuma a wannan rana aka ƙara musu kusan rayuka dubu uku. Ayyukan Manzanni 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Daga lissafin da ke ƙarshen sura ta ɗaya, har zuwa haikalin a awa ta tara, wannan zamani yana wakiltar hatimcewar mutum dubu ɗari da arba’in da huɗu.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Mutane dubu ɗari da arba’in da huɗu za su gabatar da saƙon barata ta wurin bangaskiya, wanda shi ne saƙon mala’ika na uku cikin gaskiya. Barata aikin Allah ne na kaskantar da ɗaukakar mutum har cikin ƙura, kamar yadda ’Yar’uwa White ta faɗa da matuƙar dacewa.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> “Mene ne barata ta wurin bangaskiya? Ita ce aikin Allah na shimfiɗa ɗaukakar mutum cikin ƙura, da kuma yi wa mutum abin da ba ya cikin ikon sa ya yi wa kansa. Sa’ad da mutane suka ga rashin komai na kansu, sai su kasance a shirye a sa musu adalcin Almasihu. Sa’ad da suka fara yabon Allah da ɗaukaka Shi dukan yini, to, ta wurin dubawa suna sāke kamanni su zama iri ɗaya da wannan siffa. Mene ne sāke-halwa? Ita ce bayyana wa mutum ainihin halinsa na gaskiya, cewa a cikinsa kansa ba shi da wani amfani. Waɗannan darussa ba ku taɓa koya ba. Kai! Da ace za ku iya gane ƙimar ran mutum.” Manuscript Releases, juzu’i na 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Misalin saƙon barata kamar yadda mutum ɗari da arba’in da huɗu suka gabatar shi, shi ne Gidiyon, wanda mutum ne na alkawari, gama an canja sunansa zuwa Yerubba’al. Saƙon Gidiyon ya ƙunshi sanya fitila mai ƙuna a cikin tulun ƙasa, sa’an nan ya fasa tulun, ya busa ƙaho, ya yi kira da ƙarfi, “takobin Ubangiji da na Gidiyon.” Takobin Gidiyon kuma takobin Ubangiji ne, domin takobi Kalmar Allah ce, wadda ita ce haɗuwar Allahntaka da ɗan’adamtaka. Wannan saƙon kuwa ƙahon da kukansa ne suka wakilta, sa’ad da yake fasa tulun. Tulun kuwa ɗan’adamtaka ne, wanda dole ne a fasa shi, ko a ƙasƙantar da shi cikin ƙura, domin ɗaukakar hasken Allah ta haskaka.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Kafin ya yi shelar saƙon, Gideon ya tattara mutane 300 ta wurin wani tsarin gwaji. Da wannan tsari ya ƙare, Gideon yana da mutane ɗari uku. 300 zakka ce ta dubu uku da aka samu a Pentikos. Suna wakiltar rundunar da aka tashe a Ezekiyel talatin da bakwai, waɗanda suke shiga cikin madawwamin alkawari.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Saboda haka na yi annabci kamar yadda ya umarce ni, sai numfashi ya shiga cikinsu, suka rayu, kuma suka miƙe tsaye a ƙafafunsu, runduna mai girma ƙwarai. Sa’an nan ya ce mini, Ɗan mutum, waɗannan ƙasusuwan su ne dukan gidan Isra’ila: ga shi, suna cewa, Ƙasusuwanmu sun bushe, begemmu ya lalace: an yanke mu gaba ɗaya. Ezekiyel 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

An datse gidan Isra’ila saboda rassan su, kuma Ezekiyel zai nuna yadda rassan Yahuza da Efraim da aka datse za su zama al’umma guda. Wannan runduna ta ƙunshi sanduna biyu da suka rabu da juna, amma aka haɗa su su zama sanda guda, sa’ad da suka shiga cikin alkawari da Allah.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> Bugu da ƙari, zan yi alkawarin salama da su; zai zama alkawari na har abada tare da su: kuma zan kafa su, in riɓanya su, in kuma sa Wuri Mai Tsarkina a tsakiyarsu har abada. Mazaunina kuma zai kasance tare da su: i, ni zan zama Allahnsu, su kuma za su zama jama'ata. Kuma al'ummai za su sani cewa ni Ubangiji ne mai tsarkake Isra'ila, sa'ad da Wuri Mai Tsarkina zai kasance a tsakiyarsu har abada. Ezekiyel 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

“Al’ummai za su sani cewa Ubangiji” ne yake tsarkake Isra’ila, sa’ad da Ya sanya Wurin Tsarkinsa a tsakiyarsu. Haɗewar Wurin Tsarkin Allah da mutanen Allah yana wakiltar haɗuwar haikalin ɗan adam da haikalin allahntaka, kuma idan hakan ta faru, amintattun mutum 300 na Allah za a hatimce su, kuma duniya za a iya gargaɗe ta ne kawai ta wurin ganin wata al’umma da aka tsarkake a lokacin rikicin dokar Lahadi.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Aikin Ruhu Mai Tsarki shi ne ya tabbatar wa duniya game da zunubi, game da adalci, da kuma game da shari’a. Za a iya gargaɗin duniya ne kawai ta wurin ganin waɗanda suka gaskata gaskiya an tsarkake su ta wurin gaskiya, suna aikatawa bisa manyan ƙa’idoji masu tsarki, suna nuna, a ma’ana mai ɗaukaka da ɗagaɗɗiya, layin rarrabewa tsakanin waɗanda suke kiyaye umarnan Allah, da waɗanda suke take su a ƙarƙashin ƙafafunsu. Tsarkakewar Ruhu tana fayyace bambanci tsakanin waɗanda suke da hatimin Allah, da waɗanda suke kiyaye ranar hutu ta ƙarya. Sa’ad da gwajin ya zo, za a nuna a sarari abin da alamar dabbar take. Ita ce kiyaye Lahadi. Waɗanda, bayan sun ji gaskiya, suka ci gaba da ɗaukar wannan rana a matsayin mai tsarki, suna ɗauke da sa hannun mutumin zunubi, wanda ya yi tunanin sauya lokuta da dokoki.” Bible Training School, December 1, 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Wurin tsarkin Allah yana haɗuwa da ikilisiyarsa sa’ad da ikilisiya ta canza daga ikilisiya mai gwagwarmaya zuwa ikilisiya mai nasara. Alkawarin da Ezekiyel ya ambata an gabatar da shi ne dangane da haɗuwar sanduna biyu, waɗanda suke zama al’umma ɗaya.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> Ka faɗa musu, Haka Ubangiji Allah ya ce; Ga shi, zan ɗauki sandar Yusufu, wadda take a hannun Ifraimu, da kabilan Isra’ila abokan tarayyarsa, kuma zan haɗa su da shi, wato da sandar Yahuza, in mai da su sanda ɗaya, kuma za su zama ɗaya a hannuna. Kuma sandunan da ka rubuta a kansu za su kasance a hannunka a gaban idanunsu. Ka kuma ce musu,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Ga abin da Ubangiji Allah ya faɗa: Ga shi, zan ɗauki ’ya’yan Isra’ila daga cikin al’ummai, inda suka tafi, in tattara su daga kowane gefe, in kawo su cikin ƙasarsu ta kansu. Kuma zan mai da su al’umma ɗaya a cikin ƙasar, a kan duwatsun Isra’ila; sarki guda kuwa zai zama sarki a kansu duka. Ba za su ƙara zama al’ummai biyu ba, ba kuma za a ƙara raba su zuwa mulkoki biyu ba har abada. Ba kuma za su ƙara ƙazantar da kansu da gumakansu ba, ko da abubuwansu masu banƙyama, ko da wani daga cikin laifofinsu. Amma zan cece su daga dukan mazaunansu, inda suka yi zunubi, in tsarkake su. Haka za su zama jama’ata, ni kuma zan zama Allahnsu. Ezekiel 37:19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Sandar Ifraimu da sandar Yahuda su ne watsewar shekaru 2520 guda biyu a kan Ifraimu da Yahuda, waɗanda suka kai ga kammalawarsu a 1798 da 22 ga Oktoba, 1844, bi da bi. Suka zama al’umma guda ɗaya ta Isra’ila ta ruhaniya ta zamani a ranar 22 ga Oktoba, 1844, sa’ad da aikin tsarkake mutanensa, ko kuwa Wuri Mai Tsarkinsa, ya fara. Wannan tarihin yana zama alama ta tarihin dubu ɗari da arba’in da huɗu, waɗanda za a tsarkake kuma a tace su (a wanke su) ta wurin Manzon Alkawari wanda ba zato ba tsammani ya zo haikalinsa a lokacin dokar Lahadi. Sa’ad da wannan tsarkakewa ta cika, daidai kafin dokar Lahadi, ikkilisiya mai nasara za ta kasance tana da sarki a kansu, kuma wannan sarki shi ne Dawuda, wanda ya fara sarautarsa yana ɗan shekara talatin. Shi ne wannan Dawuda ɗin ne wanda a Matiyu sura ta ɗaya, shi ne tsara ta goma sha huɗu tun daga Ibrahim. Wannan yana tabbatar da shaida ta uku game da Dawuda a lokacin dokar Lahadi. Runduna mai ƙarfi da aka tashe daga sanduna biyu ɗin nan, sarki Dawuda ne yake jagoranta, sa’ad da aka tsarkake ikkilisiya daga ciyawar zawan.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Dauda bawana kuwa zai zama sarki a kansu; kuma dukkansu za su kasance da makiyayi guda ɗaya; za su kuma yi tafiya cikin shari’o’ina, su kiyaye ƙa’idodina, kuma su aikata su. Za su zauna a cikin ƙasar da na ba wa Yakubu bawana, inda ubanninku suka zauna; za su kuma zauna a cikinta, su da ’ya’yansu, da ’ya’yan ’ya’yansu har abada: kuma Dauda bawana zai zama yarima a kansu har abada. Ezekiel 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Wannan runduna kuma su ne firistocin 1 Bitrus sura ta biyu, waɗanda suke da shekara talatin sa’ad da suka fara hidimarsu.

> 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, a matsayinku na duwatsu masu rai, ana gina ku domin ku zama gida na ruhaniya, firistoci masu tsarki, domin ku miƙa hadayu na ruhaniya, abin karɓa ga Allah ta wurin Yesu Almasihu. 1 Bitrus 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Waɗannan firistoci kuma an misalta su ta wurin masu wa’azin Millerite ɗari uku waɗanda suka ɗauki jadawalai ɗari uku na 1843 da aka buga, suka kuma yi amfani da jadawalan wajen kai saƙon ga zamaninsu.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Bayan an yi wata tattaunawa a kan batun, aka kada ƙuri’a gaba ɗaya cikin murya ɗaya cewa a buga waɗansu guda ɗari uku masu kama da wannan ta hanyar lithograph, abin da kuma ba da daɗewa ba aka kammala. An kira su ‘jadawalai na ’43.’ Wannan Taro ya kasance mai muhimmanci ƙwarai.” The Autobiography of Joseph Bates, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Yanzu tarihinmu ya nuna cewa akwai ɗaruruwan mutane waɗanda suke koyarwa daga jadawalan lokaci iri ɗaya da William Miller yake amfani da su, dukkansu iri ɗaya ne. A wancan lokaci kuwa, saƙon ya kasance ɗaya tak a kan jigo guda ɗaya—zuwan Ubangiji Yesu a wani takamaiman lokaci, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Masu wa’azin Millerite ɗari uku sun cika aikinsu a cikin tarihin mala’ika na fari, kuma wahayi ya sanar da mu cewa mala’ika na fari yana misalta mala’ika na uku. A cewar Joseph Bates, sun kasance “duk iri ɗaya.” Gideon ya umurci rundunarsa ta mutum ɗari uku su yi kamar yadda shi ya yi. Masu wa’azin Millerite ɗari uku, waɗanda rundunar Gideon ta mutum ɗari uku ta misalta, za a jera su daidai a 9/11, inda aka ba saƙon farko iko, kuma gwaji ya fara.

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> Sa’an nan Yerubba’al, wato Gideon, da dukan mutanen da suke tare da shi, suka tashi da sassafe, suka kafa sansani kusa da rijiyar Harod; rundunar Midiyanawa kuwa tana arewacinsu, wajen tudun More, a cikin kwari. Ubangiji kuwa ya ce wa Gideon, Mutanen da suke tare da kai sun yi yawa ƙwarai da zan ba da Midiyanawa a hannunsu, kada Isra’ila su yi taƙama a kaina, suna cewa, Hannuna ne ya cece ni. Saboda haka yanzu, je ka yi shela a kunnuwan mutanen, kana cewa, Duk wanda yake jin tsoro, yake kuma firgita, bari ya koma ya tafi da sassafe daga dutsen Gileyad. Sai mutum dubu ashirin da biyu daga cikin mutanen suka koma; dubu goma kuwa suka rage. Ubangiji kuma ya ce wa Gideon, Har yanzu mutanen sun yi yawa; ka saukar da su zuwa ruwa, zan kuwa gwada su dominka a can. Zai kuma zama cewa, wanda na ce maka, Wannan zai tafi tare da kai, shi ne zai tafi tare da kai; wanda kuwa na ce maka, Wannan ba zai tafi tare da kai ba, shi kuwa ba zai tafi ba.

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> Sai ya kai mutanen zuwa ruwan; Ubangiji kuwa ya ce wa Gideon, “Duk wanda ya lakume ruwan da harshensa, kamar yadda kare yake lakumewa, shi za ka ware shi shi kaɗai; haka kuma duk wanda ya durƙusa a kan gwiwowinsa domin ya sha.” Adadin waɗanda suka lakume, suna kai hannunsu ga bakinsu, mutum ɗari uku ne; amma duk sauran mutanen suka durƙusa a kan gwiwowinsu domin su sha ruwa. Alƙalawa 7:1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

An canja sunan Gideon zuwa Yerubba’al, ma’ana “yin hamayya da Ba’al.” Gideon na nufin “mai sarewa,” kuma Yohanna Mai Baftisma ya ajiye gatari a gindin itacen. Yohanna ya kasance alama ta William Miller, manzon mala’ika na farko, a nan ne Gideon ya yi daidai. Gideon shi ne Miller, Iliya na alfa, a cikin tarihin mala’iku ukun.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Midiyanawa su ne maƙiyin arewa, kuma suka kafa sansaninsu a bakin tudun Moreh, shi kuwa Gidiyon yana wajen rijiyar Harod, ma’ana tsoro da firgici. 9/11 ya gabatar da ta’addanci, kuma saƙon farko kira ne zuwa ga tsoron Allah. Gidiyon yana a 9/11, a rijiyar Harod (ta’addanci), maƙiyin arewa kuma yana cikin kwari a bakin tudun Moreh, ma’ana ruwan sama na fari. A 9/11, yayyafin ruwan sama na ƙarshe, wanda shi ne ruwan sama na fari, ya fara saukowa daga tudun Moreh. Bayan gwaji na farko cikin gwaje-gwaje biyu, an sallami dubu ashirin da biyu zuwa gidajensu daga Dutsen Gileyad. Gileyad yana nufin alamar hanya, kuma alamar hanyar da aka sallami dubu ashirin da biyu zuwa gidajensu ita ce baƙin ciki na farko na 19 ga Afrilu, 1844 ko 18 ga Yuli, 2020. Ashirin da biyu yana nuna alamar hanyar baƙin ciki na farko, kamar yadda 22 yake bayyana ranar da babban baƙin ciki ya zo a ranar 22 ga Oktoba, 1844.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Gwaji na gaba shi ne gwajin ruwa, wanda aka kwatanta a cikin tarihin Millerite ta wurin taron sansani na Exeter, inda akwai tantuna biyu masu alaƙa da ruwa, ta haka suna wakiltar rukuni biyu na masu bauta. Exeter na nufin “kagara a kan ruwa,” kuma ɗayan tantin kuwa wawaye budurwai daga Watertown ne suka mamaye. Exeter yana wakiltar gwajin ruwan Gideon, amma ba ruwan ne sosai ba, sai dai hanya ko dabarar da aka yi amfani da ita wajen shan ruwan. Wani rukuni ya gaji ƙwarai har ba zai iya ci gaba da tafiya ba yayin da suke ɗiban ruwan, amma ɗayan rukunin ya ci gaba da motsawa gaba. Wani rukuni shi ne rukuni mai gajiya, wanda Leah take wakilta sabanin Rahila, wadda ita ce matafiya ta gari.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Hidimar Future for America shi ne Gidiyon a 9/11, lokacin da na farkon gwaje-gwaje biyu zai tsarkake babban rukuni daga cikin ƙungiyar Gidiyon. Ta’addancin 9/11 yana bayyana rijiyar Harod ta tsoro da firgici, kuma tudun Moreh yana bayyana farkon ruwan sama na ƙarshe. Wani rabuwa ya faru a ranar 18 ga Yuli, 2020 lokacin da dubu ashirin da biyu suka tafi, ta haka yana nuna zuwan lokacin jinkiri da lambar ashirin da biyu. Mutanen Gidiyon ɗari uku su ne waɗanda suka wuce gwaji na biyu, wato gwajin tsarin aiki na ruwan sama na ƙarshe kamar yadda aka bayyana a Ishaya ashirin da takwas.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Bitrus yana nan a Panium haka nan kuma a Fentikos. Fentikos ita ce dokar Lahadi, kuma Daniyel sura ta goma sha ɗaya aya ta goma sha shida ita ma dokar Lahadi ce. Ayoyi na goma sha uku zuwa goma sha biyar na sura ta goma sha ɗaya ta Daniyel su ne Panium, kuma waɗannan ayoyin suna wakiltar tarihin annabci na waje wanda yake kaiwa ga dokar Lahadi; Bitrus kuma a cikin Ayyukan Manzanni, a sa’a ta uku da ta tara, yana wakiltar tarihin annabci na ciki wanda yake kaiwa ga dokar Lahadi. Layin na waje yana bayyana tarihin da yake kaiwa ga alamar dabbar, layin na ciki kuma yana bayyana tarihin hatimcewar mutum dubu ɗari da arba’in da huɗu. Da yake Bitrus alama ce mai muhimmanci ƙwarai a duka tarihin waje da na ciki wanda yanzu yake cikin cikar sa, sai ya zama daidai a sanya Bitrus cikin mahallin annabci wanda yake gudana a ƙarƙashin karatun zahirin Nassi.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Annabce-annabcen Almasihu goma sha biyu da aka nuna a matsayin waɗanda suka cika a cikin littafin Matiyu suna wakiltar tarihin dubu ɗari da arba’in da huɗu. “Lokacin ƙarshe” yana nuna farkon wani motsi na gyara, kuma kamar yadda haihuwar Haruna da Musa ta nuna “lokacin ƙarshe” a cikin zuriyar Musa, alfa na Almasihu, haka kuma haihuwar Yahaya, da ɗan uwansa Yesu suka nuna “lokacin ƙarshe” a shekara ta 1989. Ko yana da amfani a yi la’akari da annabce-annabcen Almasihu goma sha biyu ya fi jan hankali idan aka sa shi cikin mahallinsa ta wurin tayar da wata tambaya dabam. Wane littafin Littafi Mai Tsarki ne kuma yake nuna cikar abubuwan Almasihu da yawa kamar waɗanda ake samu a Matiyu?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Aikin Allah a cikin duniya yana nuna, daga zamani zuwa zamani, kamanceceniya mai ban mamaki a cikin kowane babban gyara ko motsi na addini. Ka’idodin yadda Allah yake mu’amala da mutane kullum ɗaya ne. Muhimman motsin wannan zamani suna da kwatankwacinsu a cikin na zamanan da suka shige, kuma ƙwarewar ikilisiya a zamanan da suka gabata tana ɗauke da darussa masu matuƙar amfani ga zamaninmu.” The Great Controversy, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Kowane motsi na gyara yana da mafari, wanda a cikin littafin Daniyel ake kira da “lokacin ƙarshe.” Lokacin ƙarshe a cikin motsin gyaran Almasihu shi ne haihuwarsa, wadda ta kasance alama ta 1798 da kuma 1989.

## The First Messianic Waymark—1989

Alamar Hanyar Almasihu ta Farko—1989

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> Sai suka ce masa, A Baitalami ta Yahudiya ne: gama haka annabi ya rubuta, Ke kuwa Baitalami, a ƙasar Yahuza, ko kaɗan ba ki fi ƙanƙanta a cikin sarakunan Yahuza ba: gama daga gare ki ne Mai Mulki zai fito, wanda zai yi mulkin mutanena Isra’ila. Matiyu 2:5, 6.

## Prediction

Hasashe

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> Amma kai, Baitalami Efrata, ko da yake kai kaɗan ne a cikin dubban Yahuda, duk da haka daga cikinka ne zai fito zuwa gare ni wanda zai zama mai mulki a cikin Isra’ila; fitowarsa kuwa tun daga dā take, tun daga madawwamiya. Mikah 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

Shekarar 1989 ita ce lokacin ƙarshe ga motsin mala’ika na uku. Ta zo ne shekaru 126 bayan tawaye na 1863, kuma Ronald Reagan da George Bush babba ne suka wakilta ta. Lokacin ƙarshe a cikin tarihin Musa shi ne haihuwar Haruna da Musa, kamar yadda lokacin ƙarshe a cikin tarihin Almasihu ya kasance haihuwar Yahaya Mai Baftisma da Almasihu. Sa’ad da aka buɗe littafin Daniyel, kamar yadda aka yi a 1989, sai a sami ƙaruwa ta sani. Wannan ƙaruwa ta sani tana kaiwa ga alamar hanya ta biyu, tana bayyana lokacin da saƙon gwaji yake samuwa daga ilimin da aka buɗe.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Kowane motsi na gyara yana nuna wani matsayi da saƙon yake zama a tsare, sannan daga nan ya zama saƙon gwaji. Almasihu kullum yana bayyana gwajin tun kafin ya ɗora wa maza da mata alhakin wannan gwaji. An gaya wa Adamu da Hauwa’u tun da farko sakamakon da zai biyo baya idan suka yi rashin biyayya, kuma Allah ba ya taɓa canzawa.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> Ubangiji Allah kuwa ya umarci mutumin, yana cewa, Daga kowane itace na gonar za ka iya ci kyauta; amma daga itacen sanin nagarta da mugunta, ba za ka ci daga gare shi ba; gama a ranar da ka ci daga gare shi, lalle za ka mutu. Farawa 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

William Miller ya “tsara a hukumance” saƙon gwaji na mala’ika na fari daga 1831 zuwa 1833. An tsara saƙon mutum dubu ɗari da arba’in da huɗu a hukumance a 1996, ta wurin wallafa mujallar Time of the End wadda ta ƙunshi ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, waɗanda aka buɗe hatiminsu a 1989. A cikin wannan shekarar ne kuma aka wallafa littafin mai suna, Prophetic Time Lines, wanda ya gabatar da hanyar fahimta da ta fi ƙa’idojin da William Miller ya ɗauka ƙarfi sau ashirin da biyu. Waɗannan ƙa’idojin yanzu an gabatar da su a cikin littafin Prophetic Keys. Ƙa’idojin da dukan waɗanda suke shelanta saƙon mala’ika na uku za su yi amfani da su su ne ƙa’idojin Miller.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Waɗanda suke tsunduma cikin shelar saƙon mala’ika na uku suna bincika Nassosi bisa ga wannan tsari guda da Uba Miller ya bi.” Review and Herald, Nuwamba 25, 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Ka’idojin Miller su ne alfa, kuma Makullan Annabci su ne omega. Hanya kaɗai ta cin nasarar saƙon gwaji na annabci ita ce a yi amfani da tsarin nazari da aka shimfiɗa a cikin Maganar Allah. Ba za a iya raba saƙon gaskiya da ainihin tsarin binciken da ke kafa wannan saƙo ba. A cikin kowane motsin gyara, ana gabatar da saƙon gwaji na wannan tsara, kuma yana ƙunshe da sahihin tsarin nazari a matsayin ɗaya daga cikin alamomin hanya. Saƙon Miller ya ginu ne bisa buɗe littafin Daniyel. Saƙonsa shi ne saƙon Gideon, domin shi ma ya haifar da runduna ta mutum ɗari uku.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> Sai ya raba mutanen ɗari uku zuwa ƙungiya uku, ya kuma sa ƙaho a hannun kowane mutum, tare da tuluna marasa komai, da fitilu a cikin tulunan. Sai ya ce musu, Ku dube ni, ku kuma yi haka nan: ga shi kuwa, sa’ad da na zo wajen gefen sansanin, zai zama cewa, yadda nake yi, haka ku ma za ku yi. Sa’ad da na busa ƙaho, ni da dukan waɗanda suke tare da ni, sai ku ma ku busa ƙahoni a kowane ɓangare na dukan sansanin, ku ce, Takobin Ubangiji, da na Gideon. Alƙalawa 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Saƙon Miller shi ne “ƙaho,” kuma “takobi.” Duk da haka takobin na Gidiyon ne da na Ubangiji duka biyun. An buga Maganar Ubangiji a shekara ta 1611, kuma bayan shekaru 220 Miller ya buga saƙonsa na mala’ika na fari. An buga Sanarwar ’Yancin Kai a shekara ta 1776, kuma bayan shekaru 220, a 1996, an buga saƙon mala’ika na uku. Saƙon Miller shi ne saƙon cikin gida na mala’ika na fari ga mutanen Allah, kamar yadda hangen kogin Ulai ya wakilta, yana shelanta buɗewar shari’a. Saƙon mala’ika na uku na Future for America shi ne saƙon waje na mutanen Allah, kamar yadda hangen kogin Hiddekel ya wakilta, yana shelanta rufe shari’a.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Ana wakiltar tsarin annabci ta ɗaya daga cikin annabce-annabcen Almasihu da Matiyu ya bayyana cewa an cika ta cikin Almasihu, kuma ta haka ne take zama abin kwaikwayon 1831, inda “uba” yake wakiltar ɗansa a 1996. Shaidun tsarin aiki guda biyu alpha ne da omega, kuma tare da sa hannun manzon mutum, su biyun tare suna kafa dangantakar uba da ɗa, wadda ita ce dangantakar saƙon Iliya na Malachi. Ana mai da zukatan uban zuwa ga ’ya’ya, haka kuma akasin haka. Dole ne a haɗa ƙa’idodin Miller da ƙa’idodin da aka yi wa take da Makullan Annabci. Dole ne a gina sabon haske a bisa tsohon haske. Waɗanda suka zaɓi kada su yi amfani da tsarin 1831 da 1996 la’ananne ne. Wani rukuni la’ananne ne, ɗayan kuma mai albarka ne. Zaɓin naku ne?

## The Second Messianic Waymark —1996

Alamar Hanya ta Masihanci ta Biyu —1996

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> Domin abin da annabi ya faɗa ya cika, yana cewa, Zan buɗe bakina da misalai; zan furta abubuwan da aka ɓoye tun daga kafuwar duniya. Matta 13:35.

## Prediction

Annabci

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> Zan buɗe bakina da karin magana; zan furta zantuttuka masu zurfi na dā. Zabura 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Maganganu masu duhu; misalan da Zakin ƙabilar Yahuda yake “furtawa” suna wakiltar gabatarwar gaskiya ƙa’ida a kan ƙa’ida, waɗanda aka hatimce, ko aka ɓoye tun kafuwar duniya. Da zarar an tsara saƙon a hukumance, daga nan kuma cikar annabci da ke nuna farkon lokacin gwaji tana ba shi iko.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Sa’ad da ruwan sama na ƙarshen ya fara zuba a ranar 11 ga Satumba, 2001, tawayen 1888 da na Kora suka sāke maimaitu. A cikin tawayen Minneapolis na 1888 da kuma a tawayen Kora, an ƙi zaɓaɓɓun manzannin Allah tare da saƙon da suka gabatar. An zubar da jaririn tare da ruwan wankan gaba ɗaya. An zubar da su ne bisa hujjar cewa dukan taron jama’a mai tsarki ne kamar waɗanda Allah ya zaɓa. ’Yan tawayen ba su iya ganin Allahntaka tare da manzannin ɗan adam ba. Abin da kawai suke iya gani shi ne kansu, wato ɗan adam marar Allahntaka, saboda haka suka ɗauka cewa kowa ɗaya ne.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> To, Kora ɗan Izhar, ɗan Kohat, ɗan Lawi, tare da Datan da Abiram, ’ya’yan Eliyab, da On ɗan Felet, ’ya’yan Rubainu, suka ɗauki mutane. Suka tashi a gaban Musa tare da wasu daga cikin ’ya’yan Isra’ila, shugabanni ɗari biyu da hamsin na taro, mashahurai a cikin jama’a, mutane masu suna. Suka taru gaba ɗaya gāba da Musa da Haruna, suka ce musu, Kun ɗauki nauyi fiye da kima a kanku, ganin cewa dukan taron tsarkaka ne, kowannensu, kuma Ubangiji yana a tsakiyarsu. To, don me kuke ɗaukaka kanku bisa taron Ubangiji? Littafin Lissafi 16:1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Tawayen Kora, 1888 da 9/11 an wakilta su a matsayin ƙin miƙa kai ga zaɓin Allah na shugabanci da aka zaɓa, alhali kuwa ana ɗora dogara ga wata ƙarya ma’anar ikkilisiyar Allah. Irmiya ya bayyana wannan al’amari ɗaya sa’ad da ’yan tawaye suka yi iƙirarin cewa, “haikalin Ubangiji, haikalin Ubangiji, su ne waɗannan.”

> The word that came to Jeremiah from the Lord, saying,

> Kalmar da ta zo wa Irmiya daga wurin Ubangiji, tana cewa,

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Ka tsaya a ƙofar gidan Ubangiji, ka kuma yi shelar wannan magana a can, ka ce, Ku ji maganar Ubangiji, dukanku mutanen Yahuda, masu shiga ta waɗannan ƙofofi domin su yi wa Ubangiji sujada. Ga abin da Ubangiji Mai Runduna, Allah na Isra’ila, yana cewa, Ku gyara hanyoyinku da ayyukanku, ni kuwa zan sa ku zauna a wannan wuri. Kada ku dogara ga kalmomin ƙarya, kuna cewa, Haikalin Ubangiji, Haikalin Ubangiji, Haikalin Ubangiji, ga waɗannan.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

> Gama idan da gaske kuka gyara hanyoyinku da ayyukanku ƙwarai; idan da gaske kuka aiwatar da shari’a yadda ya kamata tsakanin mutum da maƙwabcinsa; idan ba ku zalunci baƙo, maraya, da gwauruwa, ba kuma ku zubar da jinin marar laifi a wannan wuri ba, ba kuma ku bi waɗansu alloli domin cutar kanku ba: To, zan sa ku zauna a wannan wuri, a ƙasar da na ba kakanninku, har abada abadin.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Ga shi, kuna dogara ga kalmomin ƙarya, waɗanda ba za su amfana ba. Irmiya 7:1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Kalmomin ƙarya na Yahudawa a zamanin Irmiya, su ne kalmomin ƙarya na Kora da ƙawawwansa, ’yan tawaye na 1888 kuma ba shakka, ’yan tawaye na 9/11. Su ne ƙaryoyin da mashayan maye na Ifraimu suke buya a ƙarƙashinsu a Ishaya ashirin da takwas.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Saboda haka ku ji maganar Ubangiji, ku mutane masu ba’a, waɗanda kuke mulkin wannan jama’a da suke cikin Urushalima. Domin kun ce, Mun yi alkawari da mutuwa, kuma da lahira muna cikin yarjejeniya; sa’ad da annobar ambaliya za ta ratsa, ba za ta same mu ba: gama mun mai da ƙarya mafakarmu, kuma a ƙarƙashin ruɗu muka ɓoye kanmu. Ishaya 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Har ila yau, ƙaryar ce wadda take wakiltar rashin ƙaunar Gaskiya, wanda yake kawo ruɗani mai ƙarfi a cikin 2 Tasalonikawa.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

> Saboda wannan dalili kuwa Allah zai aiko musu da ruɗu mai ƙarfi, domin su gaskata ƙarya; domin a hukunta dukan waɗanda ba su gaskata gaskiya ba, amma suka ji daɗin rashin adalci. 2 Tassalunikawa 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

“Maganganun ƙarya” suna wakiltar wautacciyar tunani cewa coci ce wurin da ake samun ceto, ba a cikin zaɓaɓɓun manzanni da saƙonninsu da aka zaɓa ba. Haɗin tsakanin Allah da mutum ana cika shi kuma ana kiyaye shi ne kawai ta wurin Kalmarsa. Shi ne Kalmar, kuma babu wani mutum da yake zuwa wurin Uba sai ta wurin Kalmar. Ana wakiltar Almasihu ta wurin zaɓaɓɓun manzanninsa da kuma saƙon da suke gabatarwa. Yin imani da wani abu dabam da wannan, shi ne ƙin Gaskiya da kuma gaskata ƙarya. Irmiya ya hukunta Yahudawan da suka dogara ga haikali, ta wurin tunasar da su game da Shilo, inda akwatin Allah ya kasance tun daga shigarsu cikin Ƙasar Alƙawari.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Saboda haka zan yi wa wannan gida, wanda ake kira da sunana, wanda kuke dogara gare shi, da kuma wurin da na ba ku da ubanninku, kamar yadda na yi wa Shilo. Kuma zan kore ku daga gabana, kamar yadda na kori dukan ’yan’uwanku, wato dukan zuriyar Efraimu. Saboda haka kada ka yi wa wannan jama’a addu’a, kada kuma ka ɗaga kuka ko roƙo dominsu, kada kuma ka yi mini ceto a kansu: gama ba zan saurare ka ba. Irmiya 7:14–16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Mugun Eli, da mugayen ’ya’yansa biyu, Hophni da Phineas, suna daidaita kuma suna jituwa da Korah, Dathan da Abiram domin sun bari ridda mai ƙaruwa ta bunƙasa har sai lokacin gwaji ya rufe, kuma dukansu ukun suka mutu a rana guda, kamar yadda Korah, Dathan da Abiram ma suka mutu. Dukansu suna mutuwa ne a dokar Lahadi!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

A 9/11 tawayen Kora, da tawayen Eli, da tawayen Yahudawa a cikin shaidar Irmiya, da ’yan tawaye na 1888, sun ƙi saƙo da manzannin wancan zamani, kuma suka tayar waresu. Wannan zamani yana ƙarewa a dokar Lahadi bayan gwaje-gwaje biyu. Gwaji na farko yana daga 9/11 har zuwa 18 ga Yuli, 2020, kuma gwaji na biyu shi ne tsarkakewa da hatimcewa da saƙon Kukan Tsakiyar Dare yake wakilta. Daga cikin wannan aikin tsarkakewa ne aka shirya Gidiyon da mutanensa ɗari uku su busa ƙahonsu, kuma suna yin haka sa’ad da aka tayar da Sama’ila a dokar Lahadi, wato a lokacin da Filistiyawa suka ƙwace Akwatin Alkawari. Sa’an nan aka ɗaukaka cocin da ta yi nasara a matsayin tuta.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Wannan ikkilisiya tana da sarki, mai suna Dawuda, da kuma annabi da Ezekiyel da Sama’ila suka wakilta, a lokacin rushewar Shilo. Ikkilisiyar kuma za ta kasance da firistoci da Yusuf ya wakilta. Lokacin gwajin dokar Lahadi shi ne inda ake zubar da wutar Ruhu Mai Tsarki ba tare da awo ba, kamar yadda hatimi na bakwai ya wakilta. Wannan wuta tana hallaka mashahuran mutane waɗanda suka yi tawaye tare da Kora, Datan, Abiram, Eli, Hofni, Finehas da masu tawaye na 1888.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Wannan wutar zubowar Ruhu Mai Tsarki ɗin nan ita ce bango na labarin wasan kwaikwayon ikkilisiya mai nasara. An wakilta ikkilisiyar da sarki Dawuda, annabi Ezekiyel, da Yusuf firist. Waɗannan uku suna tsaye a cikin wutar da ta hallaka mutum 250 mashahurai, kamar yadda wutar Nebukadnezzar ta hallaka mutanen da suka jefa waɗannan jarumai uku a cikin tandar wuta. A matsayin ikkilisiya mai nasara, dukan duniya tana kallo yayin da ake jefa su cikin tandar wuta mai ƙuna, sai ga shi kwatsam, Ɗan Allah ya bayyana tare da annabin, firist, da sarkin ikkilisiyoyi—waɗanda Shadrak, Meshak da Abednego suka wakilta. Mutum huɗu masu shekara talatin a cikin tandar wuta, suna wakiltar gaskiyar cewa Allahntaka haɗe da ɗan’adamtaka ba sa yin zunubi!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Kora, Datan da Abiram, waɗanda su ma su ne Eli, Hofni da Finehas, su ne kwaikwayon ikkilisiya mai nasara wadda ta ƙunshi annabi, firist da sarki. Waɗannan ukun su ne mutum 300 na Gidiyon, rayuka dubu uku a Pentikost, masu wa’azin Millerite 300, taswirori 300 na 1843, waɗanda suke da shekaru talatin sa’ad da dokar Lahadi ta iso, kuma wuta ta sauko daga sama. A zamanin Iliya, wutar ta kasance domin ta bambanta tsakanin annabawan gaskiya da na ƙarya. Wutar da ta sauko a cikin Leviticus a rana ta “takwas”, sa’ad da Haruna ya fara hidima, ta cinye hadayar Haruna, wadda ita ce hadayar Malaki uku, mai daɗi kamar yadda take a shekarun dā. Ita wannan wutar ce kuma take hallaka waɗanda suke miƙa baƙuwar wuta ko wuta ta gama-gari, kamar yadda Hofni da Finehas, ’ya’yan Haruna, suke wakilta.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Sa’ad da Allah yake tabbatar da annabi na gaskiya ta wurin Iliya, ko kuma firist na gaskiya ta wurin Haruna, wutar tana kaiwa ga mutuwar annabawan Ba’al na ƙarya, waɗanda su ne kuma Hofni da Finehas. Hofni da Finehas ’ya’yan Haruna ne, su ne tsara ta ƙarshe ta mutanen alkawari waɗanda ake tofar da su daga bakin Ubangiji a lokacin dokar Lahadi.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Waɗannan ba kalmomin Sister White ba ne, sai dai kalmomin Ubangiji ne, kuma manzonsa ya ba ni su domin in ba ku. Allah yana kira gare ku ku daina yin aiki da nufi mai saɓani da nasa. An ba da umarni masu yawa game da mutanen da ke iƙirarin cewa su Kiristoci ne alhali suna bayyana halayen Shaiɗan, suna aiki a ruhu, da magana, da aiki, wajen hana ci gaban gaskiya, kuma tabbatacce suna bin hanyar da Shaiɗan yake jagorantarsu a kanta. Cikin taurin zuciyarsu sun ƙwace iko wanda ko kaɗan ba nasu ba ne, kuma wanda bai kamata su yi amfani da shi ba. Babban Malamin ya ce, ‘Zan rushe, zan rushe, zan rushe.’ Mutane suna cewa a Battle Creek, ‘Haikalin Ubangiji, haikalin Ubangiji mu ne,’ amma suna amfani da wuta ta gama-gari. Zukātansu ba su lafa ba kuma ba a mallake su ta wurin alherin Allah ba.” Manuscript Releases, juzu’i na 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

“Wuta ta gama-gari” ita ce abin da ɗan Haruna ya yi amfani da shi sa’ad da aikin firistoci ya fara. Lambar “81” alama ce ta aikin firistoci, kuma a cikin Littafin Firistoci sura ta takwas, aya ta ɗaya, an kwatanta kwanaki bakwai na tsarkakewa da keɓewar firist. Ana cire tufafinsu, a maye gurbinsu da tufafin Babban Firist na Sama, kamar yadda aka nuna a cikin wahayin Zakariya game da Yoshuwa da mala’ikan a sura ta uku. Mutum 300 da ke cikin Zakariya an wakilta su a matsayin “mutanen abin mamaki,” domin sun wakilta a cikin tarihi lokacin da Allah yake kawar da muguntar mutanensa, wato dokar Lahadi, sa’ad da ikkilisiya take sauyawa daga mai yaƙi zuwa mai nasara. Bayan kwanaki bakwai na keɓewa, suka fara yin hidima a rana ta takwas.

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

> Kada ku fita daga ƙofar alfarwar taro har kwana bakwai su cika, sai kwanakin keɓewarku su ƙare; gama zai keɓe ku har kwana bakwai. Leviticus 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Rana ta takwas alama ce ta wannan ta takwas da take daga cikin bakwai, ta Laodicea da ta juya ta zama Philadelphia, ta rayuka takwas a cikin jirgin Nuhu, ta rana ta takwas ta kaciya, da kuma ta rana ta takwas ta tashin matattu. Wannan rana ita ce dokar Lahadi, sa’ad da aka warkar da mummunan raunin mutuwa na papanci, sabili da haka da aka tayar da shi, sai ya zama ta takwas, wadda take daga cikin bakwai.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> Kuma ya faru a rana ta takwas, Musa ya kira Haruna da ’ya’yansa maza, da dattawan Isra’ila. Leviticus 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

A rana ta takwas, firistoci suka fara yin hidima, amma ’ya’yan Haruna suka miƙa “wuta ta gama-gari.” Adventism suna da’awar cewa su ne haikalin Ubangiji, kuma Sister White ta bayyana wannan da’awa a matsayin wuta ta gama-gari. Ba ƙarya kaɗai ba ce, amma wuta ce ta gama-gari, saɓanin wuta mai tsarki. Wuta mai tsarki ita ce saƙon Kukan Tsakar Dare, kuma wuta ta gama-gari ita ce saƙon jabu na salama da kwanciyar rai, wanda zai zama saƙo na ƙarshe da karnuka bebaye waɗanda suka ƙi yin haushi da bayar da saƙon gargaɗi za su yi shela. A sura ta tara, Haruna ya gabatar da hadaya, sai wuta ta sauko daga sama ta cinye hadayar. Sa’an nan kuma mugayen ’ya’yansa biyu suka miƙa wuta ta gama-gari, sai wutar Allah ta cinye su.

> And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> Sai Haruna ya ɗaga hannunsa zuwa ga jama'a, ya sa musu albarka, sa'an nan ya sauko daga miƙa hadayar zunubi, da hadayar ƙonawa, da hadayun salama. Sai Musa da Haruna suka shiga cikin Alfarwar Taron, suka kuma fito, suka sa wa jama'a albarka; ɗaukakar Ubangiji kuwa ta bayyana ga dukan jama'a. Sai wata wuta ta fito daga gaban Ubangiji, ta cinye hadayar ƙonawa da kitsen da yake bisa bagaden: da dukan jama'a suka ga haka, sai suka yi ihu, suka fāɗi rubda ciki. Nadab da Abihu kuwa, 'ya'yan Haruna, suka ɗauki kowannensu turarensa, suka sa wuta a ciki, suka sa turare a kai, suka miƙa baƙuwar wuta a gaban Ubangiji, wadda bai umarce su da ita ba. Sai wuta ta fito daga wurin Ubangiji, ta cinye su, suka mutu a gaban Ubangiji. Leviticus 9:22–10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Mutanen Battle Creek su ne Sanhedrin na zamani waɗanda suke dogara ga tsarin cocinsu fiye da saƙon Shaida ta Gaskiya zuwa ga Laodicea. Shaida ta Gaskiya zuwa ga Laodicea ita ce Almasihu, kuma ba ya taɓa canzawa, kuma a ko da yaushe ya kan yi amfani da mutanen da shi da kansa ya zaɓa domin su gabatar da saƙon ga jama’a waɗanda suke nuna halayen Laodicea. Babu wani sabon abu a ƙarƙashin rana.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Ya zaɓi Musa, wanda Allah kaɗai ya horar na tsawon shekaru arba’in, kamar yadda aka horar da Yesu da ɗan’uwansa Yahaya. Ya zaɓi Musa, Almasihu da Yahaya a matsayin misalai na waɗanda aka horar a waje da tsarin ilimi na yau da kullum. Nazaret tana wakiltar alamar mutumin da aka zaɓa, kamar yadda sababbin masu tasowa suka kasance; Jones da Waggoner a cikin tawaye na Minneapolis na 1888. Nazaret tana wakiltar kira da keɓewar wani zaɓaɓɓen mutum, amma zaɓaɓɓen mutumin ɗan ƙasa ne na birnin da ake wulaƙantawa.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> Sai Natanayel ya ce masa, “Shin wani abu mai kyau zai iya fitowa daga Nazarat?” Filibus ya ce masa, “Zo ka gani.” Yohanna 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Harshen tuntuɓe na Ishaya 28 yana wakiltar waɗanda suka fito daga Nazaret. Bayan da aka tsara saƙon Miller a hukumance a shekarar 1831, saƙon ya sami ƙarfi ta wurin cikar annabcin masifa ta biyu, yana kwaikwayon cikar annabcin masifa ta uku a 9/11. Za mu ɗauki annabcin Almasihu na uku a talifi na gaba.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> “Kwanaki uku kafin ofishin Review ya ƙone, ina cikin azaba wadda kalmomi ba za su iya misaltawa ba. Ban iya barci ba. Na yi ta kai-komo a cikin ɗaki, ina addu’a ga Allah ya jiƙan mutanensa. Sai na ga kamar ina cikin ofishin Review tare da mutanen da suke kula da tafiyar cibiyar. Ina ƙoƙarin yin magana da su domin ta haka in taimake su. Sai wani mai iko ya tashi ya ce, ‘Kuna cewa, Haikalin Ubangiji, haikalin Ubangiji mu ne; saboda haka, muna da iko mu yi wannan abu da wancan abu da kuma wani abu dabam. Amma maganar Allah ta hana abubuwa masu yawa daga cikin waɗanda kuke shirin yi.’ A zuwansa na fari, Almasihu ya tsarkake Haikalin. Kafin zuwansa na biyu zai sāke tsarkake haikalin. Yana a can yana tsarkake haikalin. Me ya sa? Domin an shigar da aikin kasuwanci, kuma an manta da Allah. Cikin gaggawa nan da gaggawa can da gaggawa a wani wuri dabam, babu lokacin tunanin sama. An gabatar da ƙa’idodin dokar Allah, kuma na ji an yi tambaya, ‘Nawa ne daga cikin dokar kuka yi biyayya da shi?’ Sai aka faɗi wannan kalma, ‘Allah zai tsarkake kuma ya tsabtace haikalinsa cikin rashin jin daɗinsa.’”

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> “A cikin wahayi na dare na ga takobin wuta a rataye a bisa Battle Creek.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> “’Yan’uwa, Allah yana da matuƙar niyya a gare mu. Ina so in gaya muku cewa idan, bayan gargaɗin da aka bayar cikin waɗannan ƙone-ƙone, shugabannin mutanenmu suka ci gaba kai tsaye, kamar yadda suka yi a dā, suna ɗaukaka kansu, Allah zai ɗauki rayuka gaba. Kamar yadda yake tabbatacce cewa yana raye, haka kuma zai yi musu magana da harshen da ba za su kasa fahimta ba.

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> “Allah yana kallonmu domin ya ga ko za mu ƙasƙantar da kanmu a gabansa kamar ƙananan yara. Ina faɗin waɗannan kalmomi yanzu domin mu zo gare shi cikin tawali’u da karyewar zuciya, mu kuma gane abin da yake bukata a gare mu.” Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> “Saƙon domin wannan lokaci ba shi ne, ‘Haikalin Ubangiji, haikalin Ubangiji, haikalin Ubangiji ne mu ba.’ Wa Ubangiji yake karɓa a matsayin tasoshin girmamawa?—Waɗanda suke yin aiki tare da Almasihu; waɗanda suke gaskata gaskiya, waɗanda suke rayuwa cikin gaskiya, waɗanda suke shelanta gaskiya a dukan fannoninta.” Review and Herald, October 22, 1903.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Waɗannan ba kalmomin ’Yar’uwa White ba ne, amma kalmomin Ubangiji ne, kuma manzonsa ya ba ni su domin in ba ku. Allah yana kiranku da kada ku ƙara yin aiki da nufi mai saɓani da nasa. An ba da umarni masu yawa game da mutanen da suke da’awar cewa su Kiristoci ne, alhali kuwa suna bayyana halayen Shaiɗan, suna hana ci gaban gaskiya ta ruhu, da magana, da aiki, kuma tabbatacce suna bin hanyar da Shaiɗan yake jagorantarsu. Cikin taurin zuciyarsu sun ƙwace iko wanda ko kaɗan ba nasu ba ne, kuma wanda bai kamata su yi amfani da shi ba. Babban Malamin ya ce, ‘Zan rushe, zan rushe, zan rushe.’ Mutane suna cewa a Battle Creek, ‘Haikalin Ubangiji, haikalin Ubangiji mu ne,’ amma suna amfani da wuta ta gama-gari. Zukātansu ba a tausasa su ba, ba kuma a ƙasƙantar da su ba ta wurin alherin Allah.” Manuscript Releases, juzu’i na 13, 222.

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