Article

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

Littafin Joel da Ikilisiyar Adventist ta Kwana Bakwai ta Laodicea - Lamba Ashirin da Uku

Number Twenty-Three

Lamba Ashirin da Uku

Author

Jeff Pippenger

Published

January 4, 2026

Formats

PDF
Word

In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”

A cikin talifi na ashirin da biyu na rubuta cewa, “Sa’an nan a sura ta goma sha ɗaya, ana wakiltar jerin zuriyar zaɓaɓɓun mutanen nan ta wurin sunaye goma daga Shem zuwa Abram. Sura ta goma sha ɗaya labarin hasumiyar Babel ce, amma kuma ita ce jerin zuriyar zaɓaɓɓun mutanen, kamar yadda ake wakiltar su ta wurin Ibrahim. Sura ta goma sha ɗaya tana gabatar da zaɓaɓɓun mutanen da za su shiga cikin alkawari mai ɓangarori uku da Allah. Mataki na uku kuma na ƙarshe shi ne hadayar Ishaku a sura ta ashirin da biyu. Sura ta “goma sha ɗaya” ita ce alpha na farawa, kuma sura ta “ashirin da biyu” ita ce omega na ƙarshe. Bangaskiyar da ake bukata domin a ji muryar Allah a cikin ma’anar sunaye, ba ta bambanta da bangaskiyar da ake bukata domin a ji muryarsa a cikin ƙidayar Kalmarsa ba.”

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

Babi na goma sha ɗaya yana gabatar da alkawarin Kayinu, da alkawarin Habila. Mun sha nuna sau da yawa cikin shekaru cewa siffofin annabci na hasumiyar Babila suna wakiltar alkawari na jabu. Bayan ambaliyar ruwa, an sami sauyin zamanai na shiriya daga bauta a ƙofar Adnin kafin ambaliyar, zuwa bauta a kan bagade bayan ambaliyar. Bagaden yana da takamaiman sharuddan Littafi Mai Tsarki. Dole ne a gina shi da duwatsu na halitta, ba tare da wani sassaka ko faskare dutsen da hannun mutum ya yi ba. Dole ne ya kasance dutse a kan dutse, ba tare da turmi ba.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

Manufar hasumiyar ita ce ta yi wa mabiyan Nimrod suna, wadda ke wakiltar hali. A cikin hasumiyar muna ganin mutum yana ƙoƙarin ceton kansa, kuma yana ɗaga kansa kamar allolin sama. Hasumiyar alama ce ta wata ikilisiya da take zaton za ta iya ceton kanta, kuma take zaton ya kamata a ɗaga ta sama, kamar yadda sarakuna goma suke yi a Zabura 83, sa’ad da suke ɗaga kan paparoma a cikin muguwar haɗin gwiwar annabcin Littafi Mai Tsarki, wadda take faruwa a lokacin dokar Lahadi.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Waƙa ko Zabura ta Asaf. Kada ka yi shiru, ya Allah: kada ka yi ƙasa da murya, kuma kada ka yi shiru, ya Allah. Gama ga shi, maƙiyanka suna ta hayaniya: kuma waɗanda suke ƙinka sun ɗaga kai. Zabura 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

An hallaka duniya ne a sabon nan ta wurin ambaliyar Nuhu, kuma dalilin da ya sa Allah ya ayyana rufe lokacin jarrabawar da aka ba duniyar kafin ambaliyar shi ne cewa tunanin mutum ya zama mugunta kullum. Littafi Mai Tsarki yana magana game da haɗin kai ta hanyoyi dabam-dabam, ɗaya daga cikinsu kuwa shi ne a ga “ido da ido.” Shin mutum biyu za su iya tafiya tare, sai fa idan sun yi jituwa?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Yanzu ina roƙonku, ’yan’uwa, cikin sunan Ubangijinmu Yesu Almasihu, ku duka ku faɗi abu ɗaya, kada kuma a sami rarrabuwa a tsakaninku; sai dai ku zama cikakku cikin haɗuwa da tunani ɗaya da hukunci ɗaya. 1 Korintiyawa 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Lokacin da Allah ya rikita harshe a cikin hukunci a kan mulkin Nimrod, hakan yana bayyana cewa kafin wannan rikicewar, dukkansu suna cikin haɗin kai ne, sabili da haka dukkansu hali ɗaya ne, kuma wannan hali addini ne da ya ginu bisa ayyukan mutum—saɓanin waɗanda a cikin wannan sura ɗaya aka wakilta ta wurin Ibrahim. Shem rai ne mai aminci a zamanin Nimrod. Masana tarihi suna nuni ga Shem a matsayin wanda ya kashe Nimrod, babban mai tawaye a gaban Ubangiji. Batun yana nan daram ba tare da ra’ayoyin masana tarihin ba, gama Shem mutum ne na alkawari, wanda yake bin jininsa zuwa ga Nuhu, mutumin alkawari, wanda kuma yake bin jininsa baya zuwa ga Seth, wani mutumin alkawari, wanda ya shiga cikin tarihin alkawari domin ya maye gurbin ɗan’uwansa Habila, wanda shi ma wani mutumin alkawari ne wanda ya kasance zuriyar Adamu kai tsaye.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

Farawa sura ta goma sha ɗaya ita ce babban rikici tsakanin Almasihu da Shaidan, a cikin mahallin alkawarin rai da alkawarin mutuwa. Nimrod yana wakiltar babban mafarauci a gaban Ubangiji, gama yana wakiltar ikilisiya mai mabiya da yawa. Abram, ta wurin Shem, yana wakiltar ikilisiya mai mabiya kaɗan ne kawai. Shem shi ne mutumin alkawari a lokacin da Nimrod yake gina hasumiyarsa, amma alkawura biyu da suke cikin sura ta goma sha ɗaya ba Shem da Nimrod ne suke wakilta ba, sai dai Nimrod da Ibrahim. Bulus ya bayyana wannan ƙa’idar annabci a sarari.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> Gama wannan Melkizedek, sarkin Salem, firist na Allah Maɗaukaki, wanda ya taryi Ibrahim yana dawowa daga kashe sarakuna, ya kuma sa masa albarka; wanda kuma Ibrahim ya ba shi kashi ɗaya cikin goma na duka; da fari, bisa ga fassara, Sarkin adalci, kuma bayan haka kuma Sarkin Salem, wato, Sarkin salama; ba shi da uba, ba shi da uwa, ba shi da zuriya, ba shi da farkon kwanaki, ba kuma ƙarshen rai; amma an mai da shi kamar Ɗan Allah; yana dawwama firist har abada. Yanzu ku lura da girman wannan mutum, wanda ko kakansu Ibrahim ya ba kashi ɗaya cikin goma na ganimar yaƙi.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> Hakika kuma waɗanda suke daga cikin ’ya’yan Lawi, waɗanda suke karɓar aikin firistoci, suna da umarni su karɓi zakka daga mutane bisa ga Shari’a, wato daga ’yan’uwansu, ko da yake sun fito daga ƙashin bayin Ibrahim:

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Amma shi wanda asalinsa ba a lissafta daga cikinsu ba, ya karɓi zakka daga wurin Ibrahim, ya kuma albarkaci wanda yake da alkawuran. Kuma ba tare da wata gardama ba, ƙarami ne mafi girma yake albarkata. A nan kuwa mutane masu mutuwa ne suke karɓar zakka; amma a can, wanda ake ba da shaida a kansa cewa yana raye ne yake karɓarta. Kuma in zan iya faɗin haka, Lawi ma, wanda yake karɓar zakka, ya ba da zakka a cikin Ibrahim. Gama har yanzu yana cikin ƙugun ubansa sa’ad da Malkisadek ya sadu da shi. Ibraniyawa 7:1–10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

Akwai gaskiya ta yanzu da yawa a cikin batun Malkisadik, amma ni dai kawai ina bayyana ne cewa Bulus yana koyarwa kai tsaye cewa halaye na annabci na mutanen alkawari, kuma da wannan, ina nufin, maza da mata a cikin shaidar wahayi waɗanda shaidarsu ta Littafi Mai Tsarki take nuna wata alamar hanya a cikin layin annabci na alkawarin Allah da ’yan Adam. Bulus yana koyarwa cewa Malkisadik, wanda ya rayu kafin a kafa firistocin Lawiyawa a Sinai, sabili da haka fiye da shekaru ɗari huɗu kafin ma a sami firistocin Lawiyawa, ya karɓi zakka daga Lawi. Domin mutum ya kasance cikin firistocin Lawiyawa, dole ne ya zama Balawi wanda zai iya tabbatar da asalin jininsa daga Lawi. Malkisadik ba zai iya nuna cewa asalinsa daga zuriyar Lawi ne ba, gama Lawi bai riga ya zo duniya ba.

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Jerin annabcin da ke wakiltar alkawarin Allah da Adamu da Hauwa’u a zahiri alkawura biyu ne. Na farko alkawarin rai ne tare da gwaji mai sauƙi. Bayan fāɗuwa da gazawar gwajin, alkawari na gaba ya ƙunshi jinin ɗan rago domin a samar da tufafi. Sai kuma alkawarin Allah da ’yan Adam, wanda ake wakilta da bakan gizo, Nuhu da bautar bagade. Sa’an nan kuma akwai Farawa ta goma sha ɗaya inda alkawarin Allah da zaɓaɓɓen al’umma, waɗanda za a kira Ibraniyawa, ya fara. A cikin kowane ɗaya daga cikin waɗannan labaran, mutanen Littafi Mai Tsarki maza ne ko mata na alkawari.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

A cikin Farawa sura ta goma sha ɗaya, an bayyana farkon alkawarin rai tare da zaɓaɓɓen jama’a, kuma an bayyana shi a daidai wurin da Nimrod ya kafa alkawarin mutuwa, kamar yadda tubalin da turmi suka wakilta, waɗanda su ne kwaikwayon duwatsu marasa sassaƙi da rashin turmi da bagadi ya wakilta. ‘Yar’uwa White ta sanar da mu cewa bagadi yana wakiltar Kristi; saboda haka, addinin Nimrod, wanda addinin kwaikwayo ne, yana wakiltar Kristi na kwaikwayo.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Sai suka ce wa juna, Ku zo, mu yi tubali, mu kuma ƙone su sosai. Kuma suna da tubali maimakon duwatsu, kuma kwalta ta kasance musu maimakon turmi. Farawa 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> Kuma in za ka yi mini bagade na dutse, kada ka gina shi da sassaƙaƙƙen dutse; gama idan ka ɗaga kayan aikinka a kansa, ka ƙazantar da shi. Fitowa 20:25.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Muna cikin haɗarin gauraya abin mai tsarki da abin na yau da kullum. Wutar tsarki daga wurin Allah ce za a yi amfani da ita cikin ƙoƙarinmu. Bagade na gaskiya shi ne Almasihu; wuta ta gaskiya kuma ita ce Ruhu Mai Tsarki. Wannan shi ne wahayi da yake ƙarfafa mu. Sai dai idan Ruhu Mai Tsarki ne yake jagoranci da shiryar da mutum ne kawai yake zama amintaccen mai ba da shawara. Idan muka kauce daga Allah da kuma daga zaɓaɓɓunsa domin mu nemi shawara a baƙin bagadai, za a amsa mana gwargwadon ayyukanmu.” Selected Messages, littafi na 3, 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

Daga cikin sauran gaskiya, ɗaya daga cikin darussan da ake samo ta hanyar annabci daga Farawa goma sha ɗaya shi ne cewa yana wakiltar farkon wani layin annabci. Ambaliyar Nuhu tana nuna wani rabuwa ta annabci. Sa’ad da Nuhu ya fita daga jirgin, ya kamata a sami sabuwar hanyar sujada, kuma hanyar sujada kullum tana haifar da rukuni biyu na masu sujada, kamar yadda aka bayyana a tarihin Kayinu da Habila. Farawa goma sha ɗaya sabuwar duniya ce, mai tarihin farko wanda ya zama labarin tushe na tarihin ƙarshe, sa’ad da mutanen alkawarin Allah na kwanaki na ƙarshe suke kiran ma’aikatan awa ta goma sha ɗaya su fito daga Babila a lokacin rikicin dokar Lahadi. Nimrod shi ne mutumin zunubi a lokacin rikicin dokar Lahadi, kuma Shem, wanda shi ne Ibrahim, shi ne mutumin Allah a cikin wannan rikici ɗaya tak. Tarwatsewa da rikicewar harsuna a Farawa goma sha ɗaya sun fara jim kaɗan bayan Nuhu ya fita daga jirgin. Jigon babi na goma sha ɗaya shi ne alkawura biyu, kuma labarin yana kaiwa ga kammalawarsa sa’ad da aka bayyana mataki na uku na alkawarin Ibrahim a babi na ashirin da biyu.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

Babi na goma sha ɗaya shi ne tarihin alfa na zuriyar Ibrahim wanda ya kai ga tarihin omega a babi na ashirin da biyu. Labarin farko na Babel na Nimrod da labarin ƙarshe na miƙa Ishaku, dukansu suna wakiltar hukunci na ƙarshe a kan ’yan Adam. Wannan zuriya ta fara daga hasumiyar Nimrod, ta kuma miƙa har zuwa miƙa Ishaku, kuma wannan layi ya ƙare a kan hadayu guda biyu masu kishiyar juna. Hadayar Nimrod ta karɓi hukuncin aiwatarwa na Allah, amma hukuncin Ibrahim ya karɓi albarkar Allah. Nimrod shi ne alfa na babi na goma sha ɗaya, Ibrahim kuma shi ne omega na babi na ashirin da biyu. Omega kullum ya fi girma, aƙalla sau ashirin da biyu bisa ga haruffan Ibrananci, kuma ikon da aka bayyana wajen rikita harsuna da watse al’ummai ko’ina, ikon gicciye ya zarce shi ƙwarai. Hasumiyar Nimrod tana wakiltar Twin Towers na 9/11, kuma miƙa Ishaku tana wakiltar dokar Lahadi.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Layin alkawari tare da zaɓaɓɓen al’umma yana farawa da alamar lamba goma sha ɗaya, kuma yana ƙarewa da alamar ashirin da biyu. Layin yana ƙarewa a rufe ƙofar jarrabawa a tarihin alfa na Nimrod, haka kuma a tarihin omega na Ibrahim. Ainihin tarihin Nimrod da Ibrahim an gabatar da shi a cikin littafi na farko na Littafi Mai Tsarki, kuma an kafa shi ne a cikin mahallin tattara ragowar abubuwa bayan hallakar da ambaliyar Nuhu ta jawo kwanan nan. A cikin littafi na farko na Littafi Mai Tsarki, misalin alkawura biyu yana ba da shaidu biyu waɗanda suke bayyana rufe ƙofar jarrabawa a cikin layin daga sura ta goma sha ɗaya har zuwa ta ashirin da biyu.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Wanda yake azzalumi, bari ya ci gaba da zama azzalumi har yanzu; kuma wanda yake ƙazami, bari ya ci gaba da zama ƙazami har yanzu; kuma wanda yake adali, bari ya ci gaba da zama adali har yanzu; kuma wanda yake mai tsarki, bari ya ci gaba da zama mai tsarki har yanzu. Ru’ya ta Yohanna 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

Nimrod har yanzu azzalumi ne kuma ƙazantacce, kuma Ibrahim har yanzu mai adalci ne kuma mai tsarki, kamar yadda aka bayyana a alfa na Farawa 11–22, haka kuma a omega na Ru’ya ta Yohanna 22:11. Kafin ƙofar jarrabawa ta rufe, ana yin wata shela a aya ta 10 cewa kada a hatimce maganganun annabcin wannan littafi. A aya ta gaba nan take kafin ƙofar jarrabawa ta rufe, akwai wani annabci a cikin Ru’ya ta Yohanna da za a buɗe hatiminsa. Ayoyi biyu bayan aya ta goma sha ɗaya, Almasihu ya bayar da mabuɗin buɗe hatimin wannan annabcin.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> Sai ya ce mini, “Kada ka hatimce maganganun annabcin wannan littafi, gama lokaci ya yi kusa. Wanda yake mai rashin adalci, bari ya ci gaba da rashin adalci har yanzu; wanda yake ƙazami, bari ya ci gaba da ƙazaminsa har yanzu; wanda yake mai adalci, bari ya ci gaba da adalci har yanzu; wanda yake mai tsarki, bari ya ci gaba da tsarki har yanzu. Ga shi kuwa, ina zuwa da sauri; sakamakona kuma yana tare da ni, domin in ba wa kowane mutum gwargwadon yadda aikinsa zai kasance.”

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Ni ne Alfa da Omega, farko da ƙarshe, na fari da na ƙarshe. Ru’ya ta Yohanna 22:10–13.

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Babi na ashirin da biyu shi ne babin omega na dukan Littafi Mai Tsarki, kuma mabuɗin buɗe annabcin da ke cikin Ru’ya ta Yohanna wanda aka hatimce, shi ne ƙa’idar da Almasihu ya bayyana a bisa dukan sauran ƙa’idoji a babi na ɗaya na Ru’ya ta Yohanna. Babi na ɗaya shi ne harafi na farko na baƙaƙen Ibraniyanci, kuma babi na ashirin da biyu shi ne na ƙarshe. A ayoyi na tara zuwa sha ɗaya na babi na ɗaya, Yohanna ya gabatar da kansa, kuma ya bayyana Almasihu a matsayin Alfa da Omega.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.

> Ni Yohanna, wanda ni ma ɗan’uwanku ne, kuma abokin tarayya a cikin wahala, da kuma a cikin mulki da jimirin Yesu Kristi, na kasance a tsibirin da ake kira Patmos, saboda maganar Allah, da kuma saboda shaidar Yesu Kristi. Na kasance cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata babbar murya, kamar ta ƙaho, tana cewa, Ni ne Alfa da Omega, na farko da na ƙarshe; kuma, Abin da ka gani, ka rubuta a cikin littafi, ka aika shi zuwa ga ikilisiyoyi bakwai da suke a Asiya; zuwa ga Afisa, da zuwa ga Simirna, da zuwa ga Pergamos, da zuwa ga Tiyatira, da zuwa ga Sardis, da zuwa ga Filadelfiya, da zuwa ga Lawudikiya. Ru’ya ta Yohanna 1:9-11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

A aya ta goma sha ɗaya, Yohanna yana Patmos, amma ya juya a aya ta goma sha biyu, kuma daga wannan wuri zuwa gaba, yana cikin Wurin Tsarki na sama. Saboda haka, a ayoyi 9/11, muna samun shaidar Yohanna, wadda take bayyana Yesu a matsayin Alfa da Omega, abin da Yesu ya riga ya bayyana game da Kansa a aya ta 8:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> Ni ne Alfa da Omega, mafari da ƙarshe, in ji Ubangiji, wanda yake, wanda ya kasance, wanda kuma zai zo, Maɗaukaki. Ru’ya ta Yohanna 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

A aya ta takwas, Yohanna yana rubuta abin da ya ji Almasihu yana faɗa game da kansa. A ayoyi na tara zuwa goma sha ɗaya, kuwa, Yohanna ne yake magana game da kansa. Wannan yana wakiltar shaidu biyu a ayoyi goma sha ɗaya na farko waɗanda suke bayyana Almasihu a matsayin Alfa da Omega. Ayoyi na tara zuwa goma sha ɗaya suna wakiltar nasu tsari na tunani dabam. Ko da yake suna da alaƙa da dukan surar, a cikin waɗannan ayoyin Yohanna yana magana ne game da kansa, alhali kuwa; a ayoyi na huɗu zuwa takwas, Yohanna yana magana ne a madadin Allahntaka ga ikkilisiyoyinsa. Aya ta huɗu ta fara wani tsari na tunani, wanda ya ƙare a aya ta takwas. Ana gane wannan ta halaye na buɗewa na Almasihu wanda ya kasance, kuma yake, kuma zai zo nan gaba, da aka bayyana a aya ta huɗu sannan kuma a sake a aya ta takwas.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> Yahaya zuwa ga ikilisiyoyi bakwai waɗanda suke a Asiya: alheri da salama su tabbata a gare ku, daga wurin wanda yake, kuma wanda ya kasance, kuma wanda zai zo; kuma daga ruhohi bakwai waɗanda suke a gaban kursiyinsa; Kuma daga Yesu Kristi, wanda shi ne shaidan nan mai aminci, ɗan fari daga matattu, kuma shugaban sarakunan duniya. Gare shi wanda ya ƙaunace mu, ya kuma wanke mu daga zunubanmu cikin jininsa na kansa, Kuma ya mai da mu sarakuna da firistoci ga Allah da Ubansa; gare shi ɗaukaka da mulki su tabbata har abada abadin. Amin. Ga shi, yana zuwa tare da gajimare; kuma kowane ido zai gan shi, har ma da waɗanda suka soke shi: kuma dukan kabilan duniya za su yi makoki saboda shi. Hakika haka ne, Amin.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> Ni ne Alfa da Omega, mafari da matuƙa, in ji Ubangiji, wanda yake, wanda ya kasance, kuma wanda ke zuwa, Maɗaukaki. Ru’ya ta Yohanna 1:4–8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Ayoyi uku na farkon sura ta ɗaya suna gabatar da wahayin Yesu Almasihu, wanda aka buɗe hatiminsa jim kaɗan kafin ƙarewar lokacin gwaji, domin aya ta uku ta ce, “lokaci ya kusa.” “Lokaci ya kusa” shi ne daidai wannan magana ta aya ta goma, ta sura ta ashirin da biyu, wadda ta ce, “kada ka hatimce maganganun annabcin wannan littafi, domin lokaci ya kusa.” Annabcin da aka buɗe hatiminsa shi ne Wahayin Yesu Almasihu.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

Aya ta huɗu ta fara buɗe hatimin, kuma aya ta huɗu ta fara da shaidar Yohanna cewa, “Ni Yohanna,” sa’an nan kuma a aya ta takwas Almasihu ne da kansa yake bayyana kansa. Shaidar mutum a farkon waɗannan ayoyi biyar, kuma shaidar allahntaka a ƙarshensu. Aya ta huɗu tana bayyana Uba na Sama a matsayin wanda “yana nan, kuma wanda ya kasance, kuma wanda ke zuwa.” Aya ta takwas tana bayyana Almasihu a matsayin wanda “yana nan, kuma wanda ya kasance, kuma wanda ke zuwa.”

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

Mabudin buɗe Wahayin Yesu Almasihu shi ne ƙa’idar alpha da omega. A matsayinsa na Farko da na Ƙarshe, Almasihu yana kuma wanzuwa a yanzu, ko da yake Ya kasance a dā kuma Zai kasance a nan gaba. Gaskiyar cewa Yesu da Uba duka su ne Allah wanda ya kasance, kuma yake, kuma wanda har yanzu zai zo, wata gabatarwa ce ta Almasihu a matsayin Alpha da Omega. Shi ne Alpha da Omega, na Farko da na Ƙarshe, Mafari da Ƙarshe, kuma Ya kasance a mafari kuma Zai kasance a ƙarshe. “Maɓallan” mulkin, waɗanda aka bai wa ikkilisiya a Kaisariya Filibbi, su ne kuma “maɓalli” da aka ɗora a bisa kafadar Eliyakim a Ishaya 22:22. Alpha na littafin Ru’ya ta Yohanna shi ne sura ta ɗaya, omega kuma ita ce sura ta ashirin da biyu, saboda haka muna samun dukan haruffan Ibrananci a cikin surorin Ru’ya ta Yohanna. Sura ta goma sha uku tana wakiltar tawaye na Amurka, daga nan kuma na duniya. Sura ta ɗaya tana gabatar da Almasihu a matsayin Alpha da Omega, sura ta ashirin da biyu kuma tana tabbatar da wannan gaskiya ɗaya, amma dangane da buɗewar da aka ambata a sura ta ɗaya. Surori na ɗaya, goma sha uku, da ashirin da biyu suna wakiltar haruffan Ibrananci uku waɗanda tare suke samar da kalmar “gaskiya.”

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

A babi na ashirin da uku na Matta, Yesu ya bayyana kaito takwas a kan Farisiyawa da Sadukiyawa. A aya ta ƙarshe ta babi na ashirin da biyu, mu’amalar Almasihu da Yahudawan masu gardama ta ƙare da asirin Dawuda, asiri wanda ba za a iya warware shi ba sai idan ka fahimci ƙa’idar alfa da omega.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Yayinda Farisiyawa suke a taru tare, Yesu ya tambaye su, yana cewa, Me kuke tunani game da Almasihu? ɗan wa ne shi?

> They say unto him, The Son of David.

> Suka ce masa, Ɗan Dawuda.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Ya ce musu, To, yaya Dawuda cikin Ruhu yake kiransa Ubangiji, yana cewa, Ubangiji ya ce wa Ubangijina, Ka zauna a hannun damana, har sai na sa maƙiyanka su zama matashin ƙafafunka? In kuwa Dawuda yana kiransa Ubangiji, ta yaya ya zama ɗansa?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Kuma ba wanda ya iya ba shi amsa ko da kalma ɗaya, kuma daga wannan rana babu wanda ya ƙara ƙwazo ya yi masa wata tambaya. Matiyu 22:41–46.

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Ƙarshen sura ta ashirin da biyu yana bayyana wata alama ta tarihin alkawari. Irmiya ma ya yi magana a kan wannan layin gaskiya:

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

> Maganar da ta zo wa Irmiya daga wurin Ubangiji, tana cewa, Ka tsaya a ƙofar gidan Ubangiji, ka yi shelar wannan magana a can, ka ce, Ku ji maganar Ubangiji, dukan ku na Yahuda, masu shiga ta waɗannan ƙofofi domin ku yi wa Ubangiji sujada. Haka 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 maganganun ƙarya, kuna cewa, Haikalin Ubangiji, Haikalin Ubangiji, Haikalin Ubangiji, waɗannan ne.

> 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. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> Gama in kun gyara hanyoyinku da ayyukanku ƙwarai; in kuma kun zartar da shari’a daidai tsakanin mutum da maƙwabcinsa; In ba ku zalunci baƙo, maraya, da gwauruwa, ba kuwa ku zubar da jinin marar laifi a wannan wuri ba, ba kuma ku bi waɗansu alloli don cutar kanku ba: Sai in sa ku zauna a wannan wuri, a ƙasar da na ba kakanninku, har abada abadin. Ga shi, kuna dogara ga maganganun ƙarya, waɗanda ba sa anfani. Ashe, za ku yi sata, ku yi kisa, ku yi zina, ku rantse da ƙarya, ku ƙone turare ga Ba’al, ku kuma bi waɗansu alloli waɗanda ba ku sani ba; Sa’an nan ku zo ku tsaya a gabana a cikin wannan gida, wanda ake kira da sunana, ku ce, An cece mu domin mu aikata dukan waɗannan abubuwan ƙyama?

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Shin wannan gida, wanda ake kira da sunana, ya zama kogon ɓarayi ne a idanunku? Ga shi, ni ma na gan shi, in ji Ubangiji. Amma yanzu ku je wurina wanda yake a Shilo, inda na sa sunana tun farko, ku ga abin da na yi masa saboda muguntar mutanena Isra’ila.

> And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; 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 7:1–16.

> Yanzu kuwa, domin kun aikata dukan waɗannan ayyuka, in ji Ubangiji, na yi muku magana, ina tashi da sassafe ina magana, amma ba ku saurara ba; na kuma kira ku, amma ba ku amsa ba; saboda haka zan yi wa wannan gida, wanda ake kiran sunana a kansa, wanda kuke dogara gare shi, da kuma wurin da na ba ku da ubanninku, kamar yadda na yi wa Shilo. Zan kuma jefar da ku daga gabana, kamar yadda na jefar da 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 domin su, kada kuma ka yi mini ceto: gama ba zan saurare ka ba. Irmiya 7:1–16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

An gaya wa Irmiya kada ya yi addu’a domin Isra’ila ta dā, gama sun kai wani matsayi na rashin dawowa, kamar yadda Yahudawan masu gardama suka yi a ƙarshen babi na ashirin da biyu. Sa’ad da Musa, (mutumin alkawari) ya fuskanci shawarar Allah ta hallaka zaɓaɓɓen mutanen alkawari, Musa ya yi roƙo ta wajen addu’a. A babi na bakwai, an gaya wa Irmiya kada ya yi addu’a domin ainihin waɗannan mutanen alkawari guda ɗaya. An bayyana tarihin annabcin Shilo a matsayin hujja a jere bisa jere cewa Allah yana ƙin zaɓaɓɓen mutanen alkawari sa’ad da zunubinsu ya kai wani matsayi da ba zai yiwu a fanshe shi ba, kamar yadda aka bayyana a cikin aya guda ɗaya.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Ifraimu ya manne wa gumaka: ku ƙyale shi. Hosea 4:17.

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

A cikin tarihin alkawari, wajen da Allah Ya ƙare dangantakarsa ta alkawari wata takamaimiyar alama ce ta hanya. Ƙin karɓar rahoton Joshua da Caleb, wanda ya kasance alamar gwaji na goma, wani misali ne kuma. Haka nan an kuma gaya wa Irmiya, a ’yan surori kaɗan daga baya, kada ya yi addu’a domin wannan jama’a.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> Saboda haka kada ka yi addu’a saboda wannan jama’a, kada kuma ka ɗaga kuka ko addu’a dominsu; gama ba zan ji su ba a lokacin da suke kuka gare ni saboda wahalarsu. Irmiya 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

A cikin babi na bakwai, zubar da Laodiceyawa a lokacin dokar Lahadi, kamar yadda alamar Shiloha ta wakilta, yana bayyana abin da Shi “zai yi” a nan gaba kaɗan.

> 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, inda kuke dogara, 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 Ifraimu. Saboda haka kada ka yi addu’a domin wannan jama’a, kuma kada ka ɗaga kuka ko roƙo saboda su, kuma kada ka yi mini cẽto: gama ba zan saurare ka ba. Irmiya 7:14–16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

A cikin sura ta goma sha ɗaya, umarnin kada a yi addu’a yana nufin tsoron da zai kama Laodiceyawa sa’ad da suka tsinci kansu a cikin lokacin wahala da ke biyo bayan dokar Lahadi. Tsoron da suke ji yana ajiye ne a cikin tarihin ƙin yarda da alkawarin da suka yi.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Ku ji kalmomin wannan alkawari, ku faɗa wa mutanen Yahuza da mazaunan Urushalima; ka ce musu,

> Thus saith the Lord God of Israel;

> Ga abin da Ubangiji Allah na Isra’ila ya ce;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> La’ana ta tabbata ga mutumin da bai yi biyayya ga kalmomin wannan alkawari ba, wanda na umarci kakanninku da shi a ranar da na fitar da su daga ƙasar Masar, daga tanderun ƙarfe, ina cewa, Ku yi biyayya ga muryata, ku aikata su, bisa ga dukan abin da na umarce ku: sa’an nan za ku zama mutanena, ni kuwa zan zama Allahnku: domin in cika rantsuwar da na rantsa wa kakanninku, in ba su ƙasa mai gudãna da madara da zuma, kamar yadda take a yau.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> Sai na amsa, na ce, Haka yă zama, Ya Ubangiji. Sa’an nan Ubangiji ya ce mini,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Ka shelanta dukan waɗannan kalmomi a biranen Yahuza, da kuma a titunan Urushalima, kana cewa, Ku ji kalmomin wannan alkawari, ku kuwa aikata su. Gama na nace ƙwarai na yi wa kakanninku gargaɗi tun ranar da na fito da su daga ƙasar Masar, har zuwa wannan yini, ina tashi da sassafe ina gargaɗi, ina cewa, Ku yi biyayya ga muryata. Duk da haka ba su yi biyayya ba, ba su kuma karkata kunnen su ba, amma kowa ya yi tafiya bisa ga tunanin mugun zuciyarsa. Saboda haka zan kawo a kansu dukan kalmomin wannan alkawari, waɗanda na umarce su su aikata; amma ba su aikata su ba.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Sai Ubangiji ya ce mini, “An sami wani maƙarƙashiya a tsakiyar mutanen Yahuza, da kuma a tsakiyar mazaunan Urushalima. Sun koma ga mugayen ayyukan kakanninsu, waɗanda suka ƙi jin maganata; suka bi waɗansu alloli domin su bauta musu. Gidan Isra’ila da gidan Yahuza sun karya alkawarina wanda na yi da kakanninsu.”

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Saboda haka, ga abin da Ubangiji ya ce, Ga shi, zan kawo musu masifa wadda ba za su iya kubuta daga gare ta ba; ko da kuwa suka yi kuka gare ni, ba zan saurare su ba. Sa’an nan biranen Yahuza da mazaunan Urushalima za su tafi, su yi kuka ga allolin da suke miƙa musu turaren ƙonawa; amma ba za su cece su ko kaɗan ba a lokacin wahalarsu. Gama gwargwadon yawan biranenka ne allolinka, ya Yahuza; kuma gwargwadon yawan titunan Urushalima kuka kafa bagadai ga abin nan na kunya, wato bagadai domin ƙona turare ga Ba’al.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> Saboda haka kada ka yi addu’a domin wannan jama’a, kada ka ɗaga kuka ko roƙo saboda su; gama ba zan saurare su ba a lokacin da suka yi mini kuka saboda wahalarsu. Irmiya 11:1–14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

An bayyana tashin matattu na waɗanda ake zaɓa domin su kasance cikin ɗari da dubu arba’in da huɗu a cikin Ru’ya ta Yohanna 11:11; kuma an bayyana taruwarsu ta ƙarshe a cikin Ishaya 11:11; kuma an bayyana layin waje na macijin, da dabbar, da annabin ƙarya a cikin Daniyel 11:11; An bayyana hukuncin dokar Lahadi a kan zawan a cikin Ezekiyel 11:11, kuma an bayyana azaba da tsoron da ke zuwa a kan wawaye budurwai a cikin Irmiya 11:11.

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

Umurnin da aka bayar na kada a yi wa wannan jama’a addu’a shi ne alamar hanya a cikin ayoyi na ƙarshe na Matiyu sura ta ashirin da biyu, kuma sura ta ashirin da uku tana bayyana kaituna takwas a kan Adventism. Sura ta ashirin da uku ko dai Oktoba 22, 1844 ce, ko kuma dokar Lahadi. Duk waɗannan alamomin hanya cika ne na aure, kuma auren yana tsakanin amarya da miji, waɗanda suke haɗuwa su zama nama ɗaya. Cikawar aure tana wakiltar kafara, ko kuwa “zama-ɗaya.” An halicci mutum cikin surar Allah, kuma Ya halicci namiji da mace. ’Ya’yansu ana wakiltarsu da chromosomes ashirin da uku daga namiji da ashirin da uku daga mace. Tare, chromosomes ɗinsu arba’in da shida suna gina haikali. Kowane mutum haikali ne, gama ba ku sani ba cewa ku haikalin Ubangiji ne?

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Cikar aure, sa’ad da su biyun suka zama ɗaya, shi ne haɗuwar haikalai biyu na ashirin da uku, domin a samar da haikali ɗaya na arba’in da shida. Almasihu shi ne wanda yake gina haikalin, kuma Yana gina ikilisiyarsa a matsayin haikalin mace wanda zai haɗu da haikalinsa na namiji. Haɗin kuwa yana faruwa ne sa’ad da aka haɗa haikalin mutum da na Allahntaka a Wuri Mafi Tsarki na haikalin Allah. “Ashirin da uku” alama ce ta hatimtar dubu ɗari da arba’in da huɗu, kuma wannan aikin ya fara ne a ƙarshen annabcin shekaru dubu biyu da ɗari uku. Matiyu ashirin da uku shi ne shelar hukunci a kan Adventistocin Bakwai na Laodikiya, waɗanda su ne jabu na dubu ɗari da arba’in da huɗu.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

Mutane ɗari da arba’in da huɗu su ne na takwas wanda yake daga cikin bakwai ɗin, kuma su ne waɗanda ake ta da su a rana ta takwas, kuma su ne rayuka takwas a cikin jirgin Nuhu, su ne zuriya takwas na Seth, kuma hatimin da yake a goshinsu an yi masa misali ta wurin kaciya, wadda aka yi a rana ta takwas. Su ne firistoci waɗanda ake shafawa domin hidima a rana ta takwas, kuma furucin masifu takwas a kan Adventism a sura ta ashirin da uku, furuci ne a kan na takwas na jabu.

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Hukuncin kaito da aka furta a kan budurwai marasa hikima ya biyo bayan hatimtar mutanen Allah a aya ta ƙarshe ta sura ta ashirin da biyu. Sura ta ashirin da biyu ta yi daidai da sura ta ashirin da biyu a Farawa, gama littafi na fari na Tsohon Alkawari yana zama nau’i na littafi na fari na Sabon Alkawari. A tsakiyar layin annabci na Matiyu goma sha ɗaya zuwa sura ta ashirin da biyu, wanda yake wakiltar surori goma sha biyu, kuma ta shida cikin waɗannan surori goma sha biyu ita ce sura ta goma sha shida, inda aka canja sunan Simon Barjona zuwa Bitrus.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Ni kuma ina ce maka, Kai ne Bitrus, kuma a kan wannan dutse zan gina ikkilisiyata; kuma ƙofofin jahannama ba za su rinjaye ta ba. Matiyu 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

Akwai ayoyi 459 a cikin Matta surori na goma sha ɗaya zuwa na ashirin da biyu. Ayar tsakiyarsu ita ce aya ta goma sha bakwai ta sura ta goma sha shida, amma ba za a iya ware wannan aya daga ayoyi na goma sha takwas da goma sha tara ba, domin magana guda ɗaya ce.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Sai Yesu ya amsa ya ce masa, Mai-albarka ne kai, Simon Barjona; gama ba nama da jini ne suka bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama. Ni kuma ina gaya maka, kai ne Bitrus, kuma a kan wannan dutse zan gina ikilisiyata; ƙofofin jahannama kuwa ba za su rinjaye ta ba. Kuma zan ba ka makullan mulkin sama; duk abin da za ka ɗaure a bisa duniya za a ɗaure shi a cikin sama; duk abin kuma da za ka kwance a bisa duniya za a kwance shi a cikin sama. Matiyu 16:17–19.

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

Ainihin tsakiyar surori goma sha ɗaya zuwa ashirin da biyu shi ne ainihin furucin alkawari na tushen Kiristanci. A cikin wannan furuci, an canja sunan Simon zuwa Bitrus, wanda; sa’ad da ka yi amfani da matsayin lamba da kowace harafi ta harshen Turanci take da shi; misali “a” ɗaya ce, kuma “z” ashirin da shida ce—za ka ga “p” ita ce 16, “e” ita ce 5, kuma “t” ita ce 20, sai wata “e” kuma ita ce 5, “r” kuwa ita ce 18. Sa’ad da ka ninka 16 X 5 X 20 X 5 X 18, sakamakon ya zama 144,000, kuma nassin da yake magana game da canjin sunan Bitrus, alamar dangantakar alkawari, ana samunsa a sura ta 16 aya ta 18, kuma harafin farko na Peter shi ne lamba 16, harafin ƙarshe kuwa shi ne lamba 18. Duk wannan yana a tsakiyar surori goma sha biyu da suka fara da alamar goma sha ɗaya suka kuma ƙare da alamar ashirin da biyu.

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

Ana kuma samun wannan layi a cikin Farawa surori goma sha ɗaya zuwa ashirin da biyu, kuma a cikin wannan layi akwai ayoyi 305, wanda ke nuna sura ta goma sha bakwai da aya ta goma sha ɗaya a matsayin cibiyar wannan layi. Wannan layi na surori goma sha biyu na littafi na farko na Tsohon Alkawari yana nuna alkawarin da aka yi da Ibrahim, kuma yana wakiltar layin alfa wanda yake haɗuwa da layin omega, a cikin waɗannan surori guda ɗaya na littafi na farko na Sabon Alkawari. Cibiyar layin omega a cikin Matiyu ita ce kololuwar dangantakar alkawari ta dubu ɗari da arba’in da huɗu, waɗanda su ne alamar alkawarin da ake ɗagawa a lokacin dokar Lahadi. Ayar cibiyar layin Farawa ba wai tana nuna ayar cibiyar kaɗai ba ne, amma kuma mataki na biyu ko na tsakiya na alkawari mai sassa uku da Ibrahim, haka nan kuma, da muhimmanci iri ɗaya, alamar alkawarin.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Kuma za ku yi kaciya ga naman kaciyar ku; kuma za ta zama alamar alkawari tsakanina da ku. Farawa 17:11.

We will continue these things in the next article.

Za mu ci gaba da waɗannan abubuwa a maƙala ta gaba.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Sa’an nan, yayin da ya ke share ƙura da shara, lu’ulu’u na ƙarya da kuɗaɗen jabu, duk suka tashi suka fita ta taga kamar gajimare, iska kuma ta kwashe su. A cikin wannan hargitsi na rufe idanuna na ɗan lokaci; da na buɗe su, sharan ya tafi gaba ɗaya. Lu’ulu’u masu daraja, diamand, da tsabar kuɗin zinariya da azurfa, suna kwance a warwatse da yalwa a ko’ina cikin ɗakin.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Sai ya ɗora a kan tebur wani akwati, wanda ya fi na dā girma ƙwarai da kuma kyau, ya kuma tattara kayan ado masu daraja, lu’ulu’u, da tsabar kuɗi, hannu-hannu, ya zuba su cikin akwatin, har sai da ba a bar ko ɗaya ba, ko da yake waɗansu daga cikin lu’ulu’un ba su fi kan allura girma ba.

> “He then called upon me to ‘come and see.’

> “Sa’an nan ya kira ni in ‘zo in gani.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “Na duba cikin akwatin, amma idanuwana suka rude saboda abin da na gani. Sun yi haske sau goma fiye da ɗaukakarsu ta dā. Na yi zaton an goge su da yashi ta wurin ƙafafun waɗannan mugayen mutane waɗanda suka watse su, suka kuma tattake su cikin ƙura. An shirya su cikin kyakkyawan tsari a cikin akwatin, kowane ɗaya a wurinsa, ba tare da an ga wata alamar wahalar mutumin da ya jefa su a ciki ba. Na yi ihu saboda tsananin farin ciki, kuma wannan ihun ne ya tashe ni.” Early Writings, 83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Kuna mayar da zuwan Ubangiji can nesa ƙwarai. Na ga ruwan sama na ƙarshe yana zuwa kamar [kwatsam kamar] kukan tsakar dare, kuma da iko sau goma.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> Kuma a cikin dukan al’amuran hikima da fahimta da sarki ya tambaye su, ya same su sun fi dukan masu sihiri da masu duba taurari da suke cikin dukan mulkinsa sau goma. Daniyel 1:20.

Back to Articles