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

Littafin Yowel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Lawodikiya - Lamba Tara

Number Nine

Lamba Tara

Author

Jeff Pippenger

Published

December 11, 2025

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I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Na kai ga inda, a wannan gabatarwa ga littafin Joel, zan yi taƙaitaccen bayani a kan wasu daga cikin muhimman abubuwan da suka fito daga talifofi takwas na farko, in kuma fayyace abin da ya kamata mu sa ran samu daga littafin Joel yanzu da za mu fara dubansa kai tsaye sosai; sannan kuwa, ba shakka, me wannan yake da alaqa da yaƙe-yaƙen Raphia da Panium na Daniel 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Mun sanya ƙarfi a kan waƙar gonar inabi domin “ƙwarewa” ana wakilta ta annabtance da “waƙa.” Ɗaya daga cikin siffofin ɗari da arba’in da huɗu ɗin nan shi ne cewa suna rera waƙar Musa da ta Ɗan Ragon, wanda kawai hanya ce ta Yohanna ta wakiltar waƙar gonar inabin Ishaya. Kowane babban annabi yana fara littafinsa da la’antar Isra’ila saboda tawayensu, ko kuma za ku iya cewa kowane babban annabi da farko yana rera waƙar gonar inabi. Ina jaddada cewa waƙar gonar inabin Yowel a babi na ɗaya tana ɗaya daga cikin muhimman wahayi game da waƙar gonar inabi. Ba zan iya cewa ko ina daidai ko a’a ba, amma dalilin da ya sa nake da wannan tabbaci shi ne alaƙoƙin annabci da aka wakilta ta alama a cikin littafin Yowel suna bayyana kamar mabuɗi ne, ko wataƙila gatari ne ga wasu tsinin ƙafa. Shaidar Yowel ba wai kawai tana haɗuwa da sauran layukan da suke daidaita ba, amma kuma tana bayyana tana kafa wurin komawa na tunani, musamman ta wurin alamar gonar inabin da aka lalatar a babi na ɗaya, sannan babuka biyu na gaba suna bayyana duka hoton gwajin lokacin siffar dabbar a Amurka, da kuma hoton gwajin lokacin siffar dabbar ga duniya. Kuma dukan wannan an saita shi ne a cikin mahallin gonar inabi, kuma gonar inabi ba gonar inabi mai rai ba ce—idan ba ta sami ruwan sama ba.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Mun kuma sa ƙarfi a kan zamanin annabci da alamar nan ta “har yaushe?” ke wakilta. Na ji wajabcin tunatar da mu wannan ƙa’ida da aka riga aka kafa game da “har yaushe” domin a sa ƙarfi a kan “dutsen ƙarshe” wanda ya kasance, kuma yake kuma shi ne tushe da dutsen kusurwa. Cikakken bunƙasa na ƙarshe na saƙon Kukan Tsakar Dare da yake gudana yanzu shi ne “dutsen ƙarshe.” Bisa ga waɗannan tushe, wannan dutsen ƙarshe shi ne jauharan Miller suna haskawa sau goma fiye da yadda suka yi a farkon.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Bisa ga “ayyuka masu banmamaki” na Allah, mafarin gini shi ne lokacin da mutanensa suka sauya daga ƙwarewar Laodiceya zuwa ƙwarewar Filadelfiya, wato lokacin da waɗannan mutanen suka zama na takwas wanda yake daga cikin bakwai, kuma a lokacin ne kuma suke sauyawa daga ikkilisiya mai gwagwarmaya zuwa ikkilisiya mai nasara. Wannan sauyawar ita ce mafarin gini. Ana cika wannan sauyawa ne sa’ad da mutanen Allah suka ji kuma suka ga saƙon “mafarin gini,” kuma ya zama abin banmamaki a idanunsu. Saƙon mafarin gini shi ne kololuwa, domin yana haɗa dukan gaskiyoyin alamar “mafarin gini” wuri guda. Saƙon “sau bakwai” shi ne dutsen tushe na Miller, kuma shi ne zai zama mafarin ginin Milleriyawa. Fentikos shi ne mafarin ginin zamanin Fentikos, kamar yadda Kiran Tsakiyar Dare ya kasance mafarin ginin motsin Milleriyawa na mala’ika na farko da na biyu.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

A matsayin kololuwa ko dutsen ƙarshen wannan zamani na shekaru 46 wanda a cikinsa Almasihu ya gina haikalin Millerite na mala’ikan fari da na biyu, wannan dutsen ƙarshen zai zama dutsen tushe ga aikin Almasihu na gina haikalin mutum ɗari da arba’in da huɗu. An kafa wannan dutsen tushe a shekara ta 1844 a matsayin haske domin ya haskaka hanyar zuwa sama, kuma saboda wannan dalili mutanen Allah a ƙarshen duniya za su koma ga “tsoffin hanyoyi” domin su sami hutawa. Idan kuma suka koma ga tarihin magabata na Millerites, za su ga cewa saƙon Kukan Tsakar Dare ne ya kasance kololuwar tarihin tushe. Kukan Tsakar Dare bayyanuwa ce ta zubowar Ruhu Mai Tsarki. Sa’ad da rai ya koma ga “tsoffin hanyoyi” kuma ya sami “haske mai haske” wanda aka kafa a farkon hanya ko a wurin tushenta, sai ya sami Kukan Tsakar Dare, wanda Irmiya ya bayyana da “hutawa.”

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “An kafa haske mai ƙyalli a bayansu a farkon hanyar, wanda mala’ika ya gaya mini shi ne ‘kiran tsakar dare.’ Wannan haske ya haskaka dukan hanyar, kuma ya ba da haske ga ƙafafunsu, domin kada su yi tuntuɓe.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Idan suka ci gaba da mai da idanunsu ga Yesu, wanda yake a gabansu, yana jagorantarsu zuwa birnin, suna cikin aminci. Amma ba da daɗewa ba waɗansu suka gaji, suka ce birnin yana da nisa ƙwarai, alhali kuwa suna sa ran da tuni sun shiga cikinsa. Sai Yesu ya ƙarfafa su ta wurin ɗaga hannunsa na dama mai ɗaukaka, daga hannunsa kuma wani haske ya fito wanda ya yi lilo a bisa ƙungiyar masu jiran zuwan Ubangiji, sai suka yi ihu, ‘Alleluia!’ Waɗansu kuwa cikin ganganci suka musanta hasken da yake a bayansu, suka ce ba Allah ba ne ya bishe su har zuwa wannan nisa. Sai hasken da yake a bayansu ya mutu, ya bar ƙafafunsu cikin cikakkiyar duhu, suka yi tuntuɓe, suka daina ganin abin nufi da kuma Yesu, suka fāɗi daga kan hanya suka gangara cikin duhu da muguwar duniyar da take ƙasa.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Dutsen ƙarshe na tarihin Millerite shi ne dutsen tushe na tarihin mutum dubu ɗari da arba’in da huɗu. Tun daga farkon saƙon mala’iku uku a shekara ta 1798 har zuwa lokacin da aka tashe ikkilisiya mai nasara, cikin cikar tsarkake haikalin a lokacin dokar Lahadi, hanya tana haskakawa da saƙon Kukan Tsakar Dare; gama misalin yana magana ne game da Adventism, da yadda Allah yake tashe wani al’umma domin su nuna halinsa daidai sarai yayin da lokacin alheri yake rufewa ga ’yan Adam a cikin rikicin dokar Lahadi.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

A kan tafarkin, Yesu ne yake jagoranci, kuma yana ci gaba da haskaka tafarkin ta wurin ɗaga hannunsa na dama mai ɗaukaka. Saboda haka akwai haske mai ƙyalli a farkon tafarkin, kuma akwai haske mai ƙyalli da yake kaiwa zuwa ƙarshen tafarkin. Yesu a matsayin Alfa da Omega yana nuna ƙarshen da farko, don haka hasken da yake a duka ƙarshen tafarkin shi ne saƙon Kukan Tsakar Dare.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Mala’ika na farko ya zo a shekara ta 1798 ya kuma shelanta cewa sa’ar shari’arsa ta zo, “Yana cewa … sa’ar shari’arsa ta zo.” Sa’ar shari’a ta zo a 1798, kuma sa’ad da ta fara, auren da ke tsakanin Almasihu da sabuwar amaryarsa—Adventism na Millerite na Filadelfiya—ya fara. An ƙaddara Almasihu ya yi aure a ranar 22 ga Oktoba, 1844, kuma daga 1798 zuwa 1844 aka shirya amarya. Amaryar ta kasance ta Filadelfiya, gama babu hukunci a kan amaryar Almasihu, domin ta shirya kanta—ta kasance tsarkakakkiya. Sanarwar shari’ar ita ce sanarwar auren tun daga farkon sa a 1798 wanda ya kai ga ƙarshe a 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Hasken tushe da hasken ƙarshen dutse ga motsin Millerite shi ne saƙon da yake shelar aure—saƙon Kukan Tsakar Dare. Kukan Tsakar Dare shi ne tushe da kuma dutse na ƙarshe na tarihin mala’ika na fari da na biyu, haka kuma na tarihin Millerite; kuma dutsen ƙarshe na tarihin Millerite shi ne dutsen tushe na tarihin dubu ɗari da arba’in da huɗu, tare kuma da kasancewarsa dutsen ƙarshe. Ana kammala ginin haikali sa’ad da aka sa dutsen ƙarshe, kuma aikin sanya wannan dutse na ƙarshe “mai banmamaki” ya fara a watan Yuli 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Akwai cikar annabci iri-iri da za su zama babban dutsen ƙarshe, amma babban dutsen ƙarshe kuma yana wakiltar kololuwar saƙo. Fentikos shi ne babban dutsen ƙarshe na saƙon zamanin Fentikos, kamar yadda hasken “sau bakwai” da ya zo ta alƙalamin Hiram Edson a shekara ta 1856, ya kasance babban dutsen ƙarshe da aka nufa ga saƙon Miller, domin gaskiyar farko ta tushe da Miller ya gano ita ce “sau bakwai.” A shekara ta 1856, ƙin sabon hasken gaskiyar babban dutsen ƙarshe ya yi daidai da zaɓar a mutu a jejin Laodicea, kamar yadda Isra’ila ta dā ta yi cikin tsawon shekaru arba’in. Wannan yana nuna watan Yuli na shekara ta 2023 a matsayin 1856, wato lokacin juyin da aka yi daga Philadelphia zuwa Laodicea a tarihin Millerite da kuma juyawar baya daga Laodicea zuwa Philadelphia a tarihin mutum dubu ɗari da arba’in da huɗu. Almasihu bai auri mace marar tsarki ba a shekara ta 1844, gama ita ta Philadelphia ce, kuma Zai auri amarya daga Philadelphia a dokar Lahadi. Amma da fari dole ne ta shirya kanta. Kana a shirye?

> Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

> Kada ku ji tsoro, ƙaramin garke; gama yardar Ubanku ce ya ba ku mulkin. Luka 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

A ranar 22 ga Oktoba, 1844 Ubangiji ya auri amaryar da ya shirya domin ta bi Shi cikin tarihin mala’ika na uku, da kuma dukan abin da mala’ika na ukun yake wakilta, amma zuwa shekara ta 1863 an karkatar da tarihin mala’ika na uku zuwa jejin Laodikiya. Tarihin daga 1844 har zuwa 1863 yana wakiltar zamanin mala’ika na uku, ta haka yana ba da misali na budurwai wawaye a cikin lokacin hatimcewar dubu ɗari da arba’in da huɗu. Budurwan alkama ne da ciyawa marasa amfani waɗanda saƙonni da mala’iku suka misalta suke rarrabewa—for mala’iku ne suke yin aikin rarrabewar.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “Sa’an nan na ga mala’ika na uku. Mala’ikan da yake tare da ni ya ce, ‘Aikinsa abin tsoro ne. Aikinsa mai ban tsoro ne. Shi ne mala’ikan da zai rarrabe alkama daga ciyawar banza, ya kuma hatimce, ko ya ɗaure, alkamar domin rumbun sama. Waɗannan abubuwa ya kamata su mamaye dukan tunani, dukan hankali.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Saƙonnin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu su ne saƙon ruwan sama na ƙarshe da yake rarrabewa kuma yake ɗaure rukuni biyun.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “An buɗe wa Yohanna al’amura masu zurfin ma’ana da ban sha’awa ƙwarai game da kwarewar ikilisiya. Ya ga matsayin mutanen Allah, haɗurransu, gwagwarmayarsu, da kuma cetonsu na ƙarshe. Ya rubuta saƙonnin ƙarshe waɗanda za su sa girbin duniya ya nuna cikarsa, ko dai a matsayin dami domin rumbun sama ko kuma a matsayin ɗaurin itace domin wutar hallaka. An bayyana masa batutuwa masu muhimmanci ƙwarai, musamman domin ikilisiya ta ƙarshe, domin waɗanda za su juya daga kuskure zuwa gaskiya su sami koyarwa game da haɗurra da gwagwarmayar da suke gabansu. Babu wanda yake bukatar ya kasance cikin duhu dangane da abin da ke zuwa a kan duniya.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

“maganganun gaskiya” ne waɗanda a wannan ƙarni su ne “saƙonnin ƙarshe waɗanda za su nuna amfanin gona ya yi,” kuma waɗanda ke raba rukuni biyu. Wannan aikin kuma shi ne aikin “mutumin goga mai share ƙazanta” daga mafarkin Miller.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Mai she a hannunsa yake, zai kuma tsabtace masussukar alkamarinsa sarai, ya tattara alkamarinsa cikin rumbu.’ Matiyu 3:12. Wannan na ɗaya daga cikin lokutan tsarkakewa ne. Ta wurin kalmomin gaskiya, ana rarrabe ƙaiƙayi daga alkama. Domin sun cika da banza da kuma adalcin kai har suka ƙi karɓar tsawatawa, suna kuma ƙaunar duniya ƙwarai da gaske har suka ƙi karɓar rayuwar tawali’u, da yawa suka juya baya daga Yesu. Har yanzu mutane da yawa suna yin haka. Ana gwada rayuka a yau kamar yadda aka gwada waɗancan almajiran a majami’ar Kafarnahum. Sa’ad da aka kai gaskiya ga zuciya, sai su ga cewa rayuwarsu ba ta jituwa da nufin Allah. Suna ganin bukatar cikakken canji a cikin kansu; amma ba su yarda su ɗauki aikin musun kai ba. Saboda haka sukan yi fushi sa’ad da aka tone zunubansu. Suna tafiya a ɓace rai, kamar yadda almajiran suka bar Yesu, suna gunaguni, ‘Wannan magana mai wuya ce; wa zai iya saurare ta?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Da aka fara daga babban baƙin-ciki na shekara ta 1844, alamomin hanya da abubuwan da suka faru har zuwa shekara ta 1863 suna wakiltar tarihin daga 9/11 zuwa dokar Lahadi. Me ya sa 1844 yake 9/11, kuke tambaya?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Rubuce-rubucen ’Yar’uwa White a sarari suke cewa mala’ika na uku ya zo a ranar 22 ga Oktoba, 1844, amma kuma ya zo a 1888, abin da yake zama alamar nau’in 9/11. Mafi muhimmanci kuma, dukan annabawa suna keɓe ainihin tarihin 9/11 har zuwa dokar Lahadi, saboda haka ba shaidar mutane biyu ko uku ba ce, sai dai haɗaɗɗiyar shaidar kowane shaida daga Maganar Allah cewa 9/11 zuwa dokar Lahadi shi ne lokacin da ake cika “tasirin kowane wahayi.”

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Tarihin zuwan mala’ika na uku da kammalawarsa ya kasance daga 1844 zuwa 1863, kuma yana wakiltar lokacin ayyukan banmamaki na Allah daga 9/11 har zuwa dokar Lahadi. Wannan tarihin kuma ana wakilta shi da 1840 zuwa 1844, kuma a cikin wannan layi 1840 shi ne alpha, 1844 kuma shi ne omega. A cikin layin 1844 zuwa 1863, 1844 shi ne alpha, 1863 kuma shi ne omega. 1844 duka alpha ne kuma omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Gicciye ya yi daidai da shekara ta 1844, kuma Alfa da Omega ya zubar da jininsa a kan gicciyen. Daga 9/11 (1840) muna samun Ru’ya ta Yohanna sura ta goma tana gabatar da tarihin da ya fara da Yohanna yana cin ƙaramin littafin a shekara ta 1840, sa’an nan kuma takaicinsa a cikinsa a shekara ta 1844. Cin littafin shi ne farkon; ciki kuwa yana nuna ƙarshen. Aya ta ƙarshe ta sura ta goma tana wakiltar yadda ake maimaita wannan tarihin a cikin tarihin mutum dubu ɗari da arba’in da huɗu.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

> Sai na karɓi ƙaramin littafin nan daga hannun mala’ikan, na cinye shi; a bakina kuwa ya yi daɗi kamar zuma; amma da zarar na ci shi, cikina ya yi ɗaci. Sai ya ce mini, Dole ne ka sāke yin annabci a gaban al’ummai masu yawa, da ƙasashe, da harsuna, da sarakuna. Ru’ya ta Yohanna 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Wahayi sura ta goma da Habakkuk sura ta biyu suna wakiltar surori biyu da suke ba da shaida ga lokacin annabci daga 1840 zuwa 1844. Tarihin daga 1844 zuwa 1863 yana farawa ne a wani alamar hanya na takaici, sai warwatsewa ta biyo baya, sannan taruwa ya biyo bayanta. A cikin wannan lokaci tarihin annabcin alluna biyu na Habakkuk ya cika a lokacin da aka buga tebur na biyu a 1849 kuma aka wallafa shi a ƙasashen waje a 1850. Lokacin allunan Habakkuk ya kasance daga Mayu na 1842 lokacin da aka wallafa jadawalin 1843, kuma lokacin annabcin ya ƙare inda ya fara, wato da wallafar ɗaya daga cikin alluna biyu na Habakkuk. Jadawalin 1843 shi ne alfa, jadawalin 1850 kuma shi ne omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

A cikin shekara ta 1856, Hiram Edson ya rubuta jerin muƙalu waɗanda suka ɗaukaka fahimtar William Miller game da “lokuta bakwai” zuwa wani sabon matsayi. Aikin Edson ya kasance omega na aikin Miller, yana ɗaga ainihin gaskiyar tushe ta Miller zuwa matsayin dutsen kan gini wanda aka nufa ya ba mutanen Allah ƙarfi. Hasken Miller game da “lokuta bakwai” shi ne alpha, kuma hasken Edson game da “lokuta bakwai” shi ne omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

A shekara ta 1863, wannan motsi ya rikide ya zama coci wadda a ƙarshe za ta haifar da wani motsi daga cikin jikinta, kamar yadda Milleriyawa suka fito daga cikin Furotesta, kuma kamar yadda almajirai suka fito daga Yahudanci zuwa Kiristanci, haka kuma kamar yadda Joshua da Kaleb suka fito daga mutanen tsohuwar alkawari waɗanda aka ƙaddara su mutu a cikin jeji.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

A cikin wannan tarihin guda ɗaya, (1844 zuwa 1863) ƙahon Republican na dabbar ƙasa yana shiga irin gwagwarmaya mai kama da wannan, wadda a ƙarshe ta ɓarke zuwa Yaƙin Basasa, wanda dukan masana tarihi suka yarda cewa ya kai tsakiyarsa a 1863 tare da Sanarwar ’Yantarwa ta Lincoln. Lincoln yana wakiltar shugaban ƙasa na farko daga jam’iyyar Republican, wanda ya ɗauki rantsuwar shugabancin ƙasa bayan shugaban ƙasa na Democratic mafi muni a tarihi har zuwa wancan lokaci. Daga baya aka kashe shi. Dukan waɗannan halaye na annabci, da sauransu, ana maimaita su tare da shugaban ƙasa na ƙarshe daga jam’iyyar Republican.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Daga 1844 zuwa 1863 sun haɗa da watsewa da kuma tarawa. Shekarar 1863 tana wakiltar dokar Lahadi, saboda haka watsewar da ta faru a 1844 ita kaɗai ce watsewa har zuwa 1863, sa’ad da Adventistocin Rana ta Bakwai na Laodicea suka watse zuwa jejin Laodicea. 1844 ta haifar da watsewa, kuma 1863 ta haifar da watsewa, ta haka tana ba da shaida ga gaskiyar cewa wannan tarihin alama ce ta annabci da aka riga aka bayyana, domin yana farawa da watsewar alpha a 1844 kuma yana ƙarewa da watsewar omega a 1863. Watsewa ta farko ta iso a ranar 18 ga Yuli, 2020, kuma cikar watsewar omega ta ƙarshe tana aukuwa a dokar Lahadi.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Lokaci yana zuwa da za a raba mu, a kuma warwatsa mu, kuma kowannenmu zai kasance da ya tsaya ba tare da gatancin tarayya da waɗanda suke da bangaskiya mai daraja irin tamu ba; kuma ta yaya za ka iya tsayawa sai idan Allah yana gefenka, kuma ka san cewa shi ne yake jagorantarka yana kuma bishe ka?” Review and Herald, Maris 25, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Ba ya isa Allah ya tsaya “a gefenka” kawai; dole ne kuma “ka san cewa shi ne yake ja-gorantarka, yana kuma shiryar da kai.” Wannan gaskiya batu ne na annabci da ake wakilta ta wurin kalmomi daban-daban da suka danganci lokacin da “za ku san Ubangiji.”

> And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

> Za ku ci a yalwace, ku ƙoshi, ku yabi sunan Ubangiji Allahnku, wanda ya yi muku abubuwa masu banmamaki; jama’ata kuwa ba za ta taɓa kunyata ba. Za ku kuma sani cewa ni ne a tsakiyar Isra’ila, ni ne Ubangiji Allahnku, ba wani dabam; jama’ata kuwa ba za ta taɓa kunyata ba. … Haka za ku sani cewa ni ne Ubangiji Allahnku, wanda yake zaune a Sihiyona, tsattsarkan dutsena; sa’an nan Urushalima za ta zama mai tsarki, baƙi kuwa ba za su ƙara ratsa ta ba har abada. Yowel 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Sa’ad da Urushalima take mai-tsarki, ita ce ikilisiya mai nasara, gama an bayyana ikilisiya mai gwagwarmaya a matsayin ikilisiya da ta ƙunshi alkama da ciyawa marasa amfani; kuma sa’ad da “baƙi ba za su ƙara ratsa ta ba” “Urushalima” “har abada kuma,” mutanen Allah “za su sani” “cewa shi ne yake jagoranci da kuma bishewa.” Sun sani, domin su ne waɗanda suka cika addu’ar “sau bakwai,” wadda ta haɗa da furta cewa Allah bai kasance yana jagorantarka ba yayin da kake ɗan Laodikiya; amma sa’ad da ka canza ka zama ɗan Filadelfiya, za ka sani “cewa shi ne yake jagoranci da kuma bishewa,” kuma cewa Allah yana “a tsakiyar Isra’ila.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Warwatsawar alfa (ɓacin rai) na 19 ga Afrilu da warwatsawar omega (ɓacin rai) na 22 ga Oktoba an yi musu alama ta wurin bugu na farko na hukuma bayan babban ɓacin rai na 22 ga Oktoba. Bugu alamar annabci ce a tarihin Millerite da kuma tarihin annabci na Amurka, saboda haka abu na farko da aka buga a hukumance bayan 1844 alamar hanya ce ta wannan tarihin, kuma alamar hanyar tana nuna warwatsawa.

## 1847—The Remnant Scattered Abroad

1847—Ragowar da Aka Warwatsa a Ƙasashen Waje

> “A Word to the ‘Little Flock.’

> “Saƙo ga ‘Ƙaramin Garken.’”

> “The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

> “An rubuta talifofin da ke biye domin The Day-Dawn, wadda O. R. L. Crosier ya wallafa a Canandaigua, New York. Amma da yake ba a wallafa wannan takarda a yanzu, kuma da yake ba mu san ko za a sake wallafa ta ba, wasu daga cikinmu a Maine sun ga ya fi kyau a fitar da su a cikin wannan tsari. Ina so in jawo hankalin ‘ƙaramin garke’ zuwa ga waɗannan abubuwa da za su faru nan ba da daɗewa ba a kan wannan duniya....”

> “The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

> “Mai karatu zai lura cewa an haɗa saƙonni uku daga rubutun Misis E. G. White a cikin A Word to the ‘Little Flock.’...”

> “The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

> “Saƙo na biyu daga Mrs. White, wanda ake samu a shafuffuka na 14–18, bayani ne game da wahayinta na farko ƙarƙashin take, Zuwa ga Raguwar da suka Watse a Ƙasashe Dabam-dabam. An rubuta wannan a ranar 20 ga Disamba, 1845, a matsayin wasiƙa ta kai ga Enoch Jacobs, kuma wanda ya karɓa ne ya fara buga ta a cikin The Day-Star na 24 ga Janairu, 1846. Sa’an nan kuma a ranar 6 ga Afrilu, 1846, James White da H. S. Gurney suka sake buga ta a sigar broadside. Bayanin kamar yadda yake a cikin A Word to the ‘Little Flock,’ ban da ƙananan sauye-sauyen edita da kuma ƙarin nassosin Littafi Mai Tsarki, daidai yake da cikakken bayanin wahayin kamar yadda aka fara buga shi.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

Shekarar 1844 ta nuna isowar wani mala’ika da kuma wani baƙin ciki na rashin cika tsammani. A 1845 aka rubuta wahayi na farko, kuma aka buga shi a 1846. Wannan wahayi na farko ga “raguwar da aka warwatsa ko’ina.” Ina shakka ko annabiya matashiya marar aure ta san, sa’ad da take rubuta wahayinta na farko, cewa ɗaya daga cikin siffofin annabci na “raguwar” shi ne cewa, bisa wajabcin annabci, dole raguwar ta kasance “an warwatsa ko’ina,” a matsayin ɗaya daga cikin siffofin mutum dubu ɗari da arba’in da huɗu. A 1846 White suka yi aure, ta haka kuma sunan ƙarshe na Ellen ya koma White. A wannan shekarar kuma White suka fara kiyaye Asabar ta rana ta bakwai. A 1846 aka nuna alkawarin a matsayin wanda aka kammala, auren annabci da ya fara a 1844 ya cika a 1846, kuma a 1847 aka buga kuma aka aika ta wasiƙa littafin farko na hukuma.

## May, 1850

Mayu, 1850

> “DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

> “YA MAI KARATU MASOYA—Manufata a cikin wannan bita ita ce in fallasa kuskure ta wurin hasken gaskiya mai tsarki....”

> “In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

> “A cikin gabatar da wannan ƙaramin aiki ga tumakin da suka warwatse, na cika nauyin da ya rataya a kaina gare su a wannan fanni, Allah kuma ya ƙara albarkarsa. Amin.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Littafin da James White ya wallafa yana nuna cewa masu sauraron sa har yanzu garke ne da ya warwatse, amma kuma kariya ce ga Asabar ta rana ta bakwai. Wannan shi ne saƙon mala’ika na uku a cikin jarircinsa, gwargwadon fahimtar Adventism na Miller game da Asabar da kuma mala’ika na uku. An buga shi a wannan shekarar guda da aka buga jadawalin 1850, kuma tare suke wakiltar tashewar rundunar Ubangiji domin rikicin dokar Lahadi da ke gabatowa. Yesu kullum yana kwatanta ƙarshen da farkon sa, kuma waɗanda suka gabatar da saƙon a shekara ta 1844, waɗanda suka yi amfani da jadawalin 1843, suna zama alama ta waɗanda za su gabatar da saƙon suna amfani da jadawalin 1850. A farkon lokacin alluna biyu na Habakkuk, mutane suna shelanta saƙon sa’a tare da allunar Habakkuk, kuma a shekara ta 1850 James White yana gabatar da saƙon mala’ika na uku tare da jadawalin 1850. Ɗan’uwa Nichols ne ya yi jadawalin a cikin lokacin shekara ta 1849, wani lokaci da James da Ellen White suke zaune tare da Ɗan’uwa Nichols. James White yana da alaƙa kai tsaye da samar da jadawalin 1850, kuma a wannan shekarar ne ya fara shelar saƙon mala’ika na uku.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “A ranar 23 ga Satumba, [1850] Ubangiji ya nuna mini cewa ya sake miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa, kuma wajibi ne a ninka ƙoƙari a wannan lokacin tarawa. A lokacin warwatsewar, an buge Isra’ila aka kuma yage shi; amma yanzu a lokacin tarawa Allah zai warkar da mutanensa, ya kuma ɗaure musu raunuka. A lokacin warwatsewar, ƙoƙarin da aka yi don yaɗa gaskiya ya yi ƙaramin tasiri ƙwarai, bai cim ma komai ba ko kuma kusan babu abin da ya cim ma; amma a lokacin tarawa, sa’ad da Allah ya sa hannunsa domin tara mutanensa, ƙoƙarin yaɗa gaskiya zai yi tasirin da aka nufa da shi. Dole ne kowa ya kasance cikin haɗin kai da kuma ƙwazo a cikin aikin. Na ga cewa abin kunya ne ga kowa ya koma ga warwatsewar domin neman misalai da za su shugabance mu yanzu a lokacin tarawa; gama in Allah bai yi mana fiye da yadda ya yi a wancan lokacin ba, da ba za a taɓa tara Isra’ila ba. Haka kuma yana da matuƙar muhimmanci a wallafa gaskiya a cikin takarda, kamar yadda ake wa’azinta.” Review and Herald, Nuwamba 1, 1850.

> “The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> “Ra’ayin cewa Ubangiji ‘ya miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa,’ a shafi na 74, yana nufin kawai ga haɗin kai da ƙarfi da suka taɓa kasancewa a tsakanin waɗanda suke jiran Almasihu, da kuma gaskiyar cewa ya riga ya fara haɗa mutanensa kuma ya sake tashe su.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

’Yar’uwa White a cikin Early Writings tana yin sharhi ne a kan sakin layin da ke cikin Review and Herald dangane da yadda ta yi amfani da kalmomin annabi Ishaya sa’ad da ta ce, “Ubangiji ya nuna mini cewa Ya miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa.” Ya miƙa hannunsa a shekarar 1850. Sa’ad da Ya tattara waɗannan mutane zuwa Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844, wannan ya kasance ne a ƙarshen watsewar da ta kasance daga 677 BC har zuwa 22 ga Oktoba, 1844. Yahuda na zahiri, wanda yake zaune a cikin ƙasar daraja ta zahiri, an watse shi na tsawon shekaru 2520 daidai da “sau bakwai” na Littafin Lawiyawa ashirin da shida a shekara ta 677 BC. A ƙarshen shekaru 2520, an tattara Isra’ila ta ruhaniya a ranar 22 ga Oktoba, 1844, kuma nan da nan aka sake watse su, kuma watsewar ta ƙare ne sa’ad da Ubangiji ya sake miƙa hannunsa a karo na biyu. Yana tattara su a karo na biyu a cikin wannan sakin layi domin ya cika abubuwa biyu; ya “ɗaure mutanensa” kuma ya “tayar da” mutanensa.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Sa’an nan na ga mala’ika na uku. Mala’ikan da yake tare da ni ya ce, ‘Mai firgitarwa ne kalmarsa, mai ban-tsoro ce aikinsa. Shi ne mala’ikan da zai rarrabe alkama daga ciyawar dawa, ya kuma hatimce ko ya ɗaure alkamar domin rumbun sama.’ Waɗannan abubuwa su kamata su mamaye dukan tunani, dukan hankali. An kuma sāke nuna mini wajabcin waɗanda suka gaskata cewa muna da saƙon ƙarshe na jinƙai, su rabu da waɗanda kullum suke karɓa ko shan sabbin kuskure. Na ga cewa bai kamata matasa ko tsofaffi su halarci tarukan waɗanda suke cikin kuskure da duhu ba. Mala’ikan ya ce, ‘Bari tunani ya daina tsaya a kan abubuwan da ba su da amfani.’” Manuscript Releases, juzu’i na 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Tarin na biyu da ya fara a shekara ta 1850 ya kasance alamar rufewa (ɗaurawa) na mutanen Allah yayin da ake ɗaukaka su “ana tashe su” a matsayin tuta. Shekara ta 1850 tana nuna lokacin da Ubangiji ya tara dubu ɗari da arba’in da huɗu. Bisa ga wajabcin annabci, dole ne sun kasance a warwatse kafin a tattara su. Saboda haka, “kwanaki uku da rabi” na Ru’ya ta Yohanna 11:11, waɗanda suke wakiltar 1260, wato rabin 2520, kuma suke nuni da warwatsuwar da ta biyo bayan 18 ga Yuli, 2020. Ru’ya ta Yohanna 11:11 tana wakiltar tarin na biyu na waɗanda za su zama dubu ɗari da arba’in da huɗu da kuma tutar da ake ɗagawa ga al’ummai kamar yadda aka bayyana a Ishaya 11:11!

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> A wannan rana kuma za a sami tushe daga Yesse, wanda zai tsaya ya zama tuta ga al’ummai; gare shi ne al’ummai za su neme; kuma hutunsa zai zama mai ɗaukaka.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> Kuma zai faru a wannan rana, Ubangiji zai sāke miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa waɗanda za su ragu, daga Assuriya, da daga Masar, da daga Pathros, da daga Kush, da daga Elam, da daga Shinar, da daga Hamat, da kuma daga tsibiran teku.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

> Kuma zai kafa tuta domin al’ummai, zai kuma tattaro korarrun Isra’ila, ya kuma tara warwatsattun Yahuda daga kusurwoyi huɗu na duniya. Ishaya 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

A shekara ta 1850 Ubangiji ya miƙa hannunsa a karo na biyu domin ya tattara mutanen da suke gabatar da saƙon mala’ika na uku tare da saƙon Kukan Tsakar Dare kamar yadda alluna biyu na Habakkuk suke wakilta. A watan Yuli na shekarar 2023 Ubangiji ya miƙa hannunsa a karo na biyu domin ya tattara mutanen da suke gabatar da saƙon mala’ika na uku tare da saƙon Kukan Tsakar Dare kamar yadda alluna biyu na Habakkuk suke wakilta. Duka shekarar 1850 da Yulin 2023 suna nuna tattarar “ragowar mutanensa” kamar yadda Ishaya ya faɗa a aya ta 11 ta sura ta 11. Aya ta 11 tana a tsakiyar ayoyi na goma da goma sha biyu, kuma duka waɗannan ayoyi suna nuna ɗaga tuta ga duniya.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Kowace daga cikin ayoyi ukun tana bayyana tuta; sai dai ayar da take tsakiya tana bayyana su a matsayin “ragowar.” Ragowar a wurin nan ana tattara su a karo na biyu, kuma adadin kabilun da ake tattara su daga cikinsu shi ne takwas. “8” ba kawai yana wakiltar waɗanda suke cikin jirgin Nuhu da suka tashi daga tsohon duniya zuwa sabuwar duniya ba tare da sun ga mutuwa ba, amma “8” kuma yana wakiltar waɗanda suke ikilisiya ta takwas wadda take daga cikin bakwai. Shaidun biyu na Ru’ya ta Yohanna 11:11 su ne waɗanda aka ta da daga matattu. Lambar “8” alama ce ta tashin matattu, alama ce ta dubu ɗari da arba’in da huɗu, alama ce ta baftisma, kuma alama ce ta waɗanda suke ƙaura daga Laodikiya zuwa Filadelfiya, su zama tutar Ishaya ga al’ummai. Ubangiji yana miƙa hannunsa a karo na biyu daga 1850 zuwa 1865, kuma kuma a watan Yuli na 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

A cikin 2023, an sami sabon haske game da sau bakwai kamar yadda aka yi a 1856. Lokacin daga 1856 zuwa 1863 yana wakiltar tarihin dubu ɗari da arba’in da huɗu, sa’ad da Ubangiji ya tashe ragowar mutanensa a matsayin runduna.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Ishaya 11:11 ya yi daidai ƙwarai da Ru’ya ta Yohanna 11:11, wanda kuma ya yi daidai ƙwarai da Daniyel 11:11. Ishaya da Yohanna suna bayyana tarihin cikin gida ne, Daniyel kuma tarihin waje. Layin waje na Daniyel na 11:11 yana tafiya a layi ɗaya da layin cikin gida na Yohanna na 11:11, kuma Ishaya 11:11 yana gabatar da tuta ta layin cikin gida, wanda yake kiran sauran garken Allah su fito daga layin waje. Palmoni ya ɗaure waɗannan nassosi tare cikin kyakkyawan ƙulli, abin da babu mai iya aikatawa sai Shi kaɗai wanda Shi ne Mahaliccin dukan abubuwa.

We will continue these things in the next article.

Za mu ci gaba da waɗannan abubuwa a talifi na gaba.

## Dialogue with Artificial Information:

Tattaunawa da Bayanan Wucin Gadi:

Does the math world find any significance in the number “11”?

Shin duniyar lissafi tana ganin akwai wata muhimmanci a cikin lambar “11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

I, lalle ne lamba 11 tana ɗauke da muhimman fannoni da dama na ainihin sha’awar lissafi da muhimmancinsa (ba wai don kawai ita lamba ce ta firam ba). Ga manyan abubuwan da masana lissafi da masu sha’awar lissafi sukan fi haskakawa:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 shi ne lambar farko ta biyar, mafi ƙanƙantar lambar farko mai lambobi biyu, kuma ita ce lambar farko ta farko da take palindrom a tsarin bāsa 10. “11” ita ce mafi ƙanƙantar repunit (wato lamba da ta ƙunshi maimaitattun guda ɗaya-ɗaya) wadda take lambar farko. Ita kaɗai ce lambar farko mai lambobi biyu inda lambobin biyun suke iri ɗaya. 11, 22, 33, 44 da sauransu. Wannan yana aiki ne da “11” kaɗai. “11” exponent ce ta lambar farko ta Mersenne. Faɗaɗawar decimal ta 1/11 = 0.090909… tana da zagayen maimaituwa na 2 kaɗai, amma 1/11 ta shahara ta wata hanya dabam: jerin lambobin farko 11, 101, 1009, 10007, 100003, da sauransu, suna bayyana a tattaunawa game da lambobin farko a ci gaban lissafi. Rukunin dihedral mai oda 22 (daidaituwar siffofi na polygon mai gefe 11 na yau da kullum) abin lura ne domin “11” ita ce mafi ƙanƙantar lambar farko wadda rukunin dihedral ɗinta yake da tsari marar abelian, marar cibiya, mai muhimmanci a ka’idar rukuni. A ilimin kimiyyar jiki na hasashe (string theory / M-theory), sau da yawa ana kwaikwayon duniya a cikin ma’aunan sarari-lokaci 11, kuma masana kimiyyar jiki da masana lissafi da suke aiki a wannan fanni akai-akai suna yin nuni da bayyanar 11. “11” ita kaɗai ce lambar farko mai palindrom da take da adadin lambobi madaidaici (duk sauran masu lambobi madaidaici fiye da 2 ana raba su da 11, saboda haka su zama haɗaɗɗun lambobi). Wannan teorem ne a ka’idar lambobi ta nishaɗi.

Bottom line:

A taƙaice:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Ko da yake “11” bai da irin matsayi na tauraro kamar π, e, ko rabon zinariya, yana yawan bayyana a kai a kai a matsayin mafi ƙanƙanta ko misali na farko na abubuwa masu yawa (na farko a cikin manyan lambobin repunit, kaɗai babban lamba mai dawowar tsari mai adadin lambobi madaidaici, farkon bayyanarsa a cikin hujjoji da misalan ƙaryatawa da yawa, girma 11 a cikin ka’idar M-theory, da sauransu). Saboda haka, i—duniyar lissafi tana ɗaukar 11 a matsayin lamba mai muhimmanci.

> “He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

> “Shi wanda ya hure Kalmar shi ne ainihin mai fassarar Kalmar. Almasihu ya bayyana koyarwarsa ta wurin jawo hankalin masu sauraronsa ga sauƙaƙan dokokin halitta, da kuma ga abubuwa sanannu da suka saba gani da taɓawa kowace rana. Ta haka ne ya jagoranci zukatansu daga na halitta zuwa na ruhaniya. Da yawa sun kasa fahimtar nan da nan ma’anar misalansa; amma yayin da suke yini bayan yini suna hulɗa da abubuwan da Babban Malamin ya haɗa da gaskiyar ruhaniya, waɗansu suka gane darussan gaskiyar Allahntaka da ya nemi ya kafa a zukatansu, kuma waɗannan suka tabbata da gaskiyar aikinsa kuma suka tuba zuwa ga bishara.” Sabbath School Worker, December 1, 1909.

> “Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

> “Saboda haka, yayin da suke kaiwa daga mulkin halitta zuwa mulkin ruhaniya, misalan Almasihu zobba ne a cikin sarkar gaskiya wadda take haɗa mutum da Allah, da kuma duniya da sama.” Christ’s Object Lessons, 17.

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