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

Littafin Yowel da Ikilisiyar Adventist ta Rana ta Bakwai ta Laodiceya - Lamba Talatin da Ɗaya

Number Thirty-One

Lamba Talatin da Ɗaya

Author

Jeff Pippenger

Published

January 18, 2026

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The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Cikawar annabcin Almasihu guda uku na ƙarshe da suke cikin Littafin Matiyu suna bayyana abubuwa uku na alamar hanya ta dokar Lahadi; watsuwar mutanen Allah a lokacin dokar Lahadi, kamar yadda aka misalta ta da watsuwar ƙaramin garke a ranar 22 ga Oktoba, 1844 da kuma watsuwar almajiran a wajen gicciye. Duka waɗannan watsewuwar suna daidaita da dokar Lahadi. Dangane da Galili, wadda alama ce ta juyin-juya-halin annabci, mutanen da suka kasance cikin duhu har zuwa dokar Lahadi za a kira su su fito daga duhu. Waɗannan mutanen su ne sauran garken Allah, ma’aikatan sa’a ta goma sha ɗaya waɗanda ake farkar da su zuwa batun gardamar Asabar yayin da ake kiransu su fito daga Babila. Kiransu daga Babila shi ne mataki na biyu na shari’a, wadda take farawa daga gidan Allah, sa’an nan kuma a lokacin dokar Lahadi ta fuskanci waɗanda suke a wajen Urushalima.

## The Tenth Messianic Waymark is The Sunday law Scattering

Alamar Hanyar Almasihu ta Goma ita ce Tarwatsuwar Dokar Lahadi

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Amma dukan wannan ya faru ne domin a cika Nassosin annabawa. Sa’an nan dukan almajirai suka yashe shi, suka gudu. Matiyu 26:56.

## Prediction

Hasashe

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> Farka, ya takobi, ka tasar wa makiyayina, ka kuma tasar wa mutumin da yake abokin tarayyata, in ji Ubangijin runduna: ka bugi makiyayin, tumakin kuwa za su watse; ni kuma zan juya hannuna a kan ƙananan yara. Zakariya 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> “Ba da daɗewa ba za a warwatsa mu ƙwarai, kuma abin da za mu yi dole ne a yi shi da sauri.” Fundamentals of Christian Education, 535.

> “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 sa’ad da za a raba mu, a watse mu ko’ina, kuma kowannenmu zai zama dole ya tsaya ba tare da damar tarayya da waɗanda suke da bangaskiya mai daraja iri ɗaya ba; kuma ta yaya za ku iya tsayawa sai dai idan Allah yana tare da ku, kuma kun san cewa shi ne yake bishe ku yana kuma shiryar da ku?” Review and Herald, Maris 25, 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Alamar Hanya ta Almasihu ta Goma sha Ɗaya ita ce Kiran Al’ummai na Al’ummai

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> domin a cika abin da annabi Ishaya ya faɗa, yana cewa, Ƙasar Zabaluna, da ƙasar Naftali, ta hanyar teku, a ƙetaren Urdun, Galili ta Al’ummai; mutanen da suka zauna cikin duhu sun ga babban haske; kuma ga waɗanda suka zauna a yankin da inuwar mutuwa take, haske ya haskaka a kansu. Mattiyu 4:14–16.

## Prediction

Hasashe

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Duk da haka, duhun ba zai zama kamar yadda ya kasance a cikin ƙuncinta ba, sa’ad da da fari ya ɗan tsananta wa ƙasar Zebulun da ƙasar Naphtali kaɗan, amma daga baya ya ƙara tsananta mata ƙwarai ta hanyar teku, a ƙetaren Urdun, a Galili ta al’ummai. Mutanen da suka yi tafiya cikin duhu sun ga babban haske: waɗanda suke zaune a ƙasar inuwar mutuwa, haske ya haskaka a kansu. Ishaya 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

A lokacin dokar Lahadi za a zubo ruwan sama na ƙarshe ba tare da awo ba, kuma al’ummai za su ga babban haske. Tsanantawa za ta warwatsa masu aminci kuma ta yaɗa saƙon.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> “‘Za su kai ku ga majalisu, … hakika kuma za a kai ku gaban gwamnoni da sarakuna saboda Ni, domin ya zama shaida gare su da kuma ga Al’ummai.’ Matiyu 10:17, 18, R. V. Tsanantawa za ta watsa haske. Za a kai bayin Kristi gaban manyan mutanen duniya, waɗanda, ba don wannan ba, da ba za su taɓa jin bishara ba. An ba waɗannan mutane gaskiya mummunar siffa. Sun saurari zarge-zargen ƙarya game da bangaskiyar almajiran Kristi. Sau da yawa hanya kaɗai da za su bi su san ainihin yanayinta ita ce shaidar waɗanda aka kawo domin a yi musu shari’a saboda bangaskiyarsu. A lokacin bincike za a bukaci su ba da amsa, alƙalansu kuma su saurari shaidar da ake bayarwa. Za a ba bayinsa alherin Allah domin ya wadatar da bukatar wannan yanayi na gaggawa. Yesu ya ce, ‘Za a ba ku a wannan sa’a abin da za ku faɗa. Gama ba ku ne kuke magana ba, amma Ruhun Ubanku ne yake magana a cikinku.’ Yayin da Ruhun Allah yake haskaka tunanin bayinsa, za a gabatar da gaskiya cikin ikon allahntakarta da darajarta mai tamani. Waɗanda suka ƙi gaskiya za su tashi domin su zargi almajiran kuma su danne su. Amma cikin rashi da wahala, har ma zuwa mutuwa, ’ya’yan Ubangiji za su bayyana tawali’un Misalinsu na allahntaka. Ta haka za a ga bambanci tsakanin wakilan Shaidan da wakilan Kristi. Za a ɗaukaka Mai Ceto a gaban masu mulki da kuma jama’a.”

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> “Ba a ba almajiran ƙarfin hali da juriya irin na shahidai ba sai a lokacin da aka bukaci irin wannan alheri. Sa’an nan alkawarin Mai-Ceto ya cika. Da Bitrus da Yahaya suka ba da shaida a gaban majalisar Sanhedrin, mutane ‘suka yi mamaki; kuma suka gane su, cewa sun kasance tare da Yesu.’ Ayyukan Manzanni 4:13. Game da Istifanas kuwa an rubuta cewa ‘dukan waɗanda suke zaune a cikin majalisar, suna kallonsa ƙwarai, suka ga fuskarsa kamar fuskar mala’ika ce.’ Mutane ‘ba su iya yin tsayayya da hikimar da Ruhun da yake magana da shi ba.’ Ayyukan Manzanni 6:15, 10. Kuma Bulus, yana rubutu game da shari’arsa a kotun Kaisar, ya ce, ‘A lokacin kāriyata ta fari babu wanda ya tsaya tare da ni, amma duk suka yashe ni…. Amma Ubangiji ya tsaya tare da ni, ya kuma ƙarfafa ni; domin ta wurina a shelanta saƙon sarai, kuma dukan Al’ummai su ji: aka kuwa cece ni daga bakin zaki.’ 2 Timothawus 4:16, 17, R. V.”

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> “Bāyin Kristi ba za su shirya wata takamaiman magana da za su gabatar ba sa’ad da aka kai su gāba domin a yi musu shari’a. Shirinsu zai kasance ne kullum, yini bayan yini, ta wajen taskace muhimman gaskiyoyi masu daraja na Maganar Allah, kuma ta wurin addu’a su ƙarfafa bangaskiyarsu. Sa’ad da aka kai su cikin gwaji, Ruhu Mai Tsarki zai tuna musu da ainihin gaskiyoyin da za a buƙata.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Shari’a tana farawa da gidan Allah a 9/11, kuma tana ƙarewa a dokar Lahadi, sa’ad da shari’a sai ta koma zuwa ga sauran garken Allah da suke a wajen gidan Allah.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Alamar Hanya ta Sha Biyu ta Almasihu ita ce Shari’a ga Al’ummai

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> Domin ya cika abin da annabi Ishaya ya faɗa, yana cewa, Ga bawana, wanda na zaɓa; ƙaunataccena, wanda raina yake jin daɗinsa ƙwarai: Zan sa Ruhuna a kansa, kuma zai bayyana shari’a ga al’ummai. Ba zai yi jayayya ba, ba kuwa zai yi kira da ƙarfi ba; haka kuma ba wanda zai ji muryarsa a tituna. Ba zai karya karanwa da ta ji rauni ba, kuma ba zai kashe lagwani mai hayaƙi ba, sai ya fitar da shari’a zuwa ga nasara. Kuma a cikin sunansa al’ummai za su dogara. Matiyu 12:17–21.

## Prediction

Hasashe

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Ga bawana, wanda nake riƙe da shi; zaɓaɓɓena, wanda raina yake farin ciki da shi; na sa Ruhuna a kansa: zai fito da shari’a ga al’ummai. Ba zai yi ihu ba, ba zai ɗaga murya ba, ba kuwa zai sa a ji muryarsa a cikin titi ba. Rakewar da ta ji rauni ba zai karya ba, lagwani mai hayaƙi kuma ba zai kashe ba: zai fito da shari’a zuwa ga gaskiya. Ba zai gaza ba, ba kuwa zai karaya ba, sai ya kafa shari’a a cikin duniya: tsibirai kuma za su jira dokarsa. Ishaya 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Rufe shari’a ga gidan Allah ya fara ne a cikin Yuli na shekara ta 2023, sa’ad da aka ji wata murya a kan tituna inda Musa da Iliya suka kwanta matattu a cikin kwarin ƙasusuwan busassu matattu. Sa’ad da aka ji muryar, shari’a ta fara rufewa ga gidan Allah, kuma ta ci gaba zuwa ga shari’ar Al’ummai. Akwai cikar annabcin Almasihu guda goma sha biyu a cikin littafin Matta waɗanda suke bayyana manyan alamomin hanya a cikin motsin gyara na mutum dubu ɗari da arba’in da huɗu. Waɗannan alamomin hanya guda goma sha biyu Almasihu ne ya misalta su. 1989; 1996; 9/11, 2001; 18 ga Yuli, 2020; Yuli 2023; 2024; Kukan Tsakar Dare, rarrabewar firistoci da dokar Lahadi duk an bayyana su, tare da 9/11 yana da shaida ta ciki da ta waje, kuma dokar Lahadi tana da shaida ta ciki ta watsewa, sannan kuma shaidu biyu na lokacin shari’a na ma’aikatan awa ta goma sha ɗaya. Manyan alamomin hanya tara na motsin gyara na mutum dubu ɗari da arba’in da huɗu da aka bayyana kai tsaye a cikin littafin Matta.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Matiyu shi ne alfa na Sabon Alkawari, kuma Ru’ya ta Yohanna ita ce omega. Matiyu gagarumin aikin annabci ne wanda aka hatimce muhimmancinsa har zuwa kwanaki na ƙarshe. Ya ƙunshi babi goma sha biyu na omega, waɗanda suka yi daidai da alfa na Farawa babi na goma sha ɗaya zuwa ashirin da biyu. A matsayin alfa ga Ru’ya ta Yohanna, yana yi daidai da hurarriyar dangantakar da ke tsakanin Daniyel da Ru’ya ta Yohanna. Abin da aka bayyana game da littattafan Daniyel da Ru’ya ta Yohanna dangane da dangantakarsu ta annabci, zai kasance gaskiya game da dangantakar da ke tsakanin Matiyu da Ru’ya ta Yohanna. Abin da aka sanar da mu a kan waɗannan layukan zai yi daidai da:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

A cikin littafin Matiyu, an ɗauki wannan jerin annabci iri ɗaya kamar yadda yake a cikin littafin Ru’ya ta Yohanna.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ru’ya ta Yohanna littafi ne a hatimce, amma kuma littafi ne a buɗe. Yana rubuta abubuwan al’ajabi da za su faru a kwanaki na ƙarshe na tarihin wannan duniya. Koyarwar wannan littafi tabbatacciya ce, ba ta sufi ba ce, kuma ba marar fahimta ba ce. A cikinsa an ci gaba da irin wannan layin annabci kamar yadda yake cikin Daniyel. Wasu annabce-annabce Allah ya maimaita, ta haka yana nuna cewa dole ne a ba su muhimmanci. Ubangiji ba ya maimaita abubuwan da ba su da babban muhimmanci.” Manuscript Releases, juzu’i na 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Littafin Matiyu ya ɗauki “layin annabci ɗaya” kamar yadda yake a Ru’ya ta Yohanna da Daniyel, kuma an kawo shi ga cikarsa a cikin littafin Ru’ya ta Yohanna, domin kalmar “complement” na nufin kamala.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “A cikin Ru’ya ta Yohanna ne dukan littattafan Littafi Mai Tsarki suke haɗuwa kuma suke ƙarewa. A nan ne cikawar littafin Daniyel take. Ɗaya annabci ne; ɗayan kuma wahayi ne. Littafin da aka hatimce ba Ru’ya ta Yohanna ba ne, sai dai wancan ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe. Mala’ikan ya yi umarni, ‘Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe.’ Daniyel 12:4.” Ayyukan Manzanni, 585.

Matthew, Daniel and Revelation are the same book.

Matiyu, Daniyel da Ru’ya ta Yohanna littafi ɗaya ne.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Littattafan Daniyel da Ru’ya ta Yohanna abu ɗaya ne. Ɗaya annabci ne, ɗayan kuma wahayi ne; ɗaya littafi ne da aka hatimce, ɗayan kuma littafi ne da aka buɗe. Yohanna ya ji asiran da tsawarori suka furta, amma an umarce shi kada ya rubuta su.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Ya bayyana da muhimmanci in ɗauki lokaci in sa Littafin Matiyu cikin mahallinsa, abin da zai iya jaddada muhimmancin annabci na kasancewar Bitrus a Kaisariya Filibbi, kafin in mayar da nazarin zuwa Littafin Yoel. Zan yi ƙoƙarin taƙaita abubuwan da na lura da su a Littafin Matiyu domin in bayyana gagarumin muhimmancin annabci na Bitrus a Kaisariya Filibbi, wadda ita ce Panium na Daniyel sura ta goma sha ɗaya, ayoyi na goma sha uku zuwa goma sha biyar.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

An tsara littafin Matta a bisa layukan annabci uku dabam-dabam. Layi na farko shi ne surori goma na farko; layi na biyu kuwa shi ne surori goma sha biyu na gaba, waɗanda layi na uku ya bi su, wanda ya ƙunshi surori shida. Surori goma na farko suna wakiltar mala’ika na farko na Ru’ya ta Yohanna sha huɗu, surori goma sha biyu na gaba kuma suna wakiltar mala’ika na biyu na Ru’ya ta Yohanna sha huɗu, sannan surori shida na ƙarshe suna wakiltar mala’ika na uku na Ru’ya ta Yohanna sha huɗu. Har yanzu ban riga na tabbatar da wannan lura a sarari ba, amma ana iya yin haka cikin sauƙi. Kafin mu yi haka, ina so in ci gaba da zana wasu manyan bugun-zane a kan zanen da yake littafin Matta.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Layi na biyu na surori goma sha ɗaya zuwa ashirin da biyu ana wakilta ta wurin mala’ika na biyu, kuma mala’ika na biyu kullum yana nuna ninkuwa, domin Babila ta fāɗi, ta fāɗi. Surori goma sha ɗaya zuwa ashirin da biyu na Farawa suna gabatar da alkawari, sa’an nan kuma alkawarin Allah mai matakai uku da ya yi da zaɓaɓɓen al’umma ta wurin uban iyali Abram. Aya da take a ainihin tsakiyar waɗannan surori goma sha biyu tana bayyana “kaciya” a matsayin alamar alkawarin, kuma an kafa ta ne a mataki na biyu cikin matakai ukun. Aya da take a ainihin tsakiyar layin alkawari mai kama da juna a cikin Matiyu ita ce lokacin da aka canja sunan Simon Barjona ya zama 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.

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

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Sunan Bitrus yana wakiltar dubu ɗari da arba’in da huɗu, kuma yana wakiltar ajin waɗanda suke gina bangaskiyarsu bisa ga jin saƙon Kristi. Ba kawai saƙon game da Yesu ba ne, sai dai saƙon da Yesu da kansa ya bayyana cewa Ubangiji da kansa ne ya ba Bitrus.

> He saith unto them, But whom say ye that I am?

> Ya ce musu, Amma ku, wa kuke cewa ni ne?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> Sai Siman Bitrus ya amsa ya ce, Kai ne Almasihu, Ɗan Allah mai rai. Sai Yesu ya amsa ya ce masa,

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> Albarka ta tabbata a gare ka, Simon Barjona: gama jiki da jini ba su bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama. Matiyu 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Bangaskiyar Bitrus ta ginu ne a kan cewa Yesu ya zama Almasihu—Masiya. An canja sunan Bitrus, kamar yadda aka canja wa Abram, domin nuna dangantakar alkawari, kuma sunansa ya yi daidai da 144,000; kuma a cikin wannan ayar ɗin kanta, an bayyana babban rikici a matsayin Dutse wanda shi ne harsashin ikilisiya, wadda za ta yi nasara a kan ikilisiyoyin jahannama. Mutum ɗari da arba’in da huɗu da dubu su ne bayyanar ƙarshe ta al’ummar alkawari zaɓaɓɓiya, kuma Bitrus yana wakiltar wannan rukuni.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Bitrus kuma a lokaci guda yana wakiltar Ikilisiyar Kirista ta farko, ikilisiyar almajirai, domin wannan ne tarihin da Kristi ya aza harsashin Ikilisiyarsa. Kristi shi ne harsashi, kuma shi ne kuma dutsen kan kusurwa, Bitrus kuma alama ce ta amaryar Kirista ta farko da ta amaryar Kirista ta ƙarshe. Saboda haka, Bitrus alama ce ta alpha da omega duka a cikin aya guda.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Wannan aya guda ita ce aya ta tsakiya a cikin surori goma sha biyu da suke wakiltar saƙon mala’ika na biyu, kuma Bitrus yana “ninkuwa” a matsayin amarya ta farko da kuma amarya ta ƙarshe. Amarya ta ƙarshe za ta kasance cikin yaƙi da majami’ar Shaiɗan, kuma amarya ta ƙarshe za ta ƙunshi rukuni biyu. Rukuni ɗaya, dubu ɗari da arba’in da huɗu ne; ɗayan rukunin kuwa babban taro ne. Smyrna tana wakiltar babban taron, kuma Philadelphia tana wakiltar dubu ɗari da arba’in da huɗu.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Mutane dubu ɗari da arba’in da huɗu ɗin su ne ’yan Filadelfiya, kuma sauya sunan Bitrus a aya ta goma sha takwas yana wakiltar hatimce mutanen dubu ɗari da arba’in da huɗu. Shi ne alamar waɗanda aka hatimce, kuma a cikin ayar, wato ainihin aya ta tsakiya a cikin surori goma sha biyu na alkawari, yana daidaituwa da ainihin aya ta tsakiya a cikin surori goma sha biyu na Farawa, inda aka bayyana kaciya a matsayin alamar. Surorin Ru’ya ta Yohanna goma sha ɗaya zuwa ashirin da biyu suna ba da layi na uku ga surori goma sha biyu na shaidar alkawari, kuma ainihin aya ta tsakiya ta waɗannan surori goma sha biyu tana bayyana auren karuwar Ru’ya ta Yohanna goma sha bakwai da sarakunan duniya.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Kuma dabbar da ta kasance, amma ba ta nan, ita ce ta takwas, kuma tana daga cikin bakwai ɗin nan, kuma tana tafiya zuwa hallaka. Ru’ya ta Yohanna 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Wannan aya tana da alaƙa da tantance faɗuwar ƙarshe ta Babila babba, kuma faɗuwar farko ta Babel tana cikin sura ta farko ta jerin alkawari mai surori goma sha biyu na Farawa. Bitrus yana wakiltar dubu ɗari da arba’in da huɗu a cikin ayar tsakiya, wadda ta yi daidai da ayar tsakiya ta Farawa. A cikin ayar tsakiya ta Ru’ya ta Yohanna, faɗuwar Babila babba tana kawo ƙarshen labarin Nimrod, babban mafaraucin Babel.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Ayoyin tsakiya na kowane ɗaya daga cikin waɗannan layukan annabci uku suna bayyana ko dai hatimin Allah ko kuma alamar dabbar. Alkawarin mutuwa na Babila na farko a cikin Farawa ya kai ga ƙarshensa a cikin Ru’ya ta Yohanna. Ta haka ne yake sa farkon da kuma ƙarshe a kan dukan layukan uku, sa’ad da aka haɗa su wuri ɗaya, layi bisa layi. Inda aka yi amfani da Bitrus a matsayin alama ta babban rikici tsakanin Dutsen da ƙofofin Jahannama shi ne saƙon mala’ika na biyu, gama saƙon mala’ika na biyu shi ne, Babila ta fāɗi (Nimrod) ta fāɗi (karuwar Roma). Layi na biyu a cikin layuka uku na Matiyu shi ne saƙon mala’ika na biyu, domin yana nuna fāɗuwar Babila sau biyu. Yana gabatar da aure na jabu a daidai wurin da ake kammala auren gaskiya, a dokar Lahadi. Yana wakiltar lamba “8” a matsayin jabun mutanen Allah, waɗanda su ne takwas na gaskiya. Haka kuma ana bayyana papanci a matsayin mai kwaikwayon Allah, domin ya kasance, kuma har yanzu yana nan, kuma zai haura. Yana haurawa a daidai wurin da tuta take haurawa—dokar Lahadi.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

A cikin Matta akwai cikar annabce-annabce game da Almasihu guda goma sha biyu, kuma akwai tsakanin annabce-annabce ɗari uku zuwa ɗari biyar game da Almasihu a cikin Tsohon Alkawari. Littafin Matta ya ƙunshi cikuwa guda goma sha biyu da aka bayyana kai tsaye, fiye ƙwarai da kowane ɗaya daga cikin sauran bisharori uku. Waɗannan cikuwa goma sha biyu suna daidaita da alamomin hanya daban-daban guda tara a cikin motsin gyara na mutum dubu ɗari da arba’in da huɗu. Tara tana alamta cika, domin babu wata lamba bayan “tara,” gama kowane adadi da ke biye da “tara,” yana amfani ne kawai da lambobi tara daga ɗaya zuwa tara, da sifili. Tara cika ce. Daga cikin waɗannan alamomin hanya guda tara, biyu suna da fiye da ɗaya daga cikin cikuwar Matta. 9/11 tana da biyu, kuma dokar Lahadi tana da uku.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Lokacin ƙarshe a 1989, ƙa’ida-tafiyar da saƙon a 1996, sai 9/11, sai baƙin cikin 18 ga Yuli, 2020, sai murya a cikin jeji a Yulin 2023, wadda ta kai ga tashin matattu na 2024, wanda yake kaiwa ga Kukan Tsakar Dare, sai kuma rarrabuwar firistoci, wanda yake kaiwa ga cika a dokar Lahadi. Alamomi tara, ɗaya daga cikinsu yana da shaidu biyu, ɗaya kuma yana da shaidu uku; 9/11 yana da biyu, dokar Lahadi kuma uku. Wannan yana nufin cewa a cikin layin gyara na dubu ɗari da arba’in da huɗu, daga shaidu biyu na 9/11 zuwa shaidu uku na dokar Lahadi—ana nuna lokacin hatimcewar dubu ɗari da arba’in da huɗu. Alamomi goma sha biyu suna daidaita da kowane motsin gyara, kuma ta haka ne suke jaddada kuma suke bayyana lokacin hatimcewar dubu ɗari da arba’in da huɗu daga 9/11 zuwa dokar Lahadi.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

A yin haka, yana bayyana shaidu biyu a 9/11, da kuma shaidu uku a dokar Lahadi. Shaidu biyun a 9/11 su ne saƙon mala’ika na biyu, kuma shaidu ukun a dokar Lahadi su ne saƙon mala’ika na uku. Saboda haka, layin da aka samar ta wajen cikar annabce-annabcen Almasihu na Matta yana warewa kuma yana ɗaukaka lokacin hatimcewa, yayin da yake bayyana mala’ika na biyu a matsayin alpha ga tarihin lokacin hatimcewa, kuma mala’ika na uku a matsayin omega. Wannan yana nufin cewa lokacin hatimcewa yana tsakanin lamba biyu da lamba uku kamar abin da ya kewaye shi a farko da ƙarshe, ta haka kuma yana ɗora ashirin da uku, alamar kafara—bisa ga dukan tarihin hatimcewar.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

A cikin littafin Matiyu akwai layukan annabci guda uku, waɗanda suke wakiltar mala’ika na farko, na biyu da na uku bi da bi, kuma cewa surori goma sha biyu da suke cikin layi na biyu na Matiyu suna wakiltar alkawarin da aka yi da dubu ɗari da arba’in da huɗu, gama shi ne omega ga alpha na alkawarin Farawa da Abram. Wannan kuma yana nufin cewa a matsayin mala’ika na biyu, sa’ad da Bitrus yake wakiltar amaryar Kirista ta farko da ta ƙarshe duka, ninkin Bitrus yana kafa buƙatar annabci ta ninkawa a cikin mala’ika na biyu. A bisa shaidu uku, lamba goma sha biyu ita ce igiyar da take ɗaure layuka ukun na surori goma sha biyu tare, saboda haka idan muka sami wata wakilci ta daban ta lamba goma sha biyu a cikin littafin Matiyu, dole ne ta kasance a daidaita da sauran goman sha biyun da suke cikin littafin Matiyu.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Surori goma sha biyu na littafin Matta, waɗanda suka fara da lamba goma sha ɗaya mai alamar annabci kuma suka ƙare da takwararta ta alama, wato lamba ashirin da biyu, sun yi daidai da layin gyara na dubu ɗari da arba’in da huɗu, wanda cikawar Almasihu goma sha biyu ke wakilta, ta haka suna bayyanar da “ninkewa” ta biyu a cikin layin mala’ika na biyu. Cikawar Almasihu goma sha biyu, tare da surori goma sha biyu, su ne “ninkewar” mala’ika na biyu, amma idan aka ninka su suna wakiltar 144,000. An ninka Bitrus, haka kuma an ninka lamba goma sha biyu. Waɗannan ninkewan suna cika ninkewar faɗuwar Babila sau biyu.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Babi goma sha ɗaya zuwa ashirin da biyu suna wakiltar mala’ika na biyu na Wahayi goma sha huɗu. Goma alama ce ta jarrabawa, kuma ta farkon cikin jarrabawa uku ita ce babi goma na farko na Matiyu. “Goma” tana alamta jarrabawa. Domin Matiyu shi ne alfa ga omega na Wahayin Yahaya, babi na ɗaya na kowane littafi yana farawa da wahayin Yesu Almasihu. A babi na ɗaya, an gwada Yusufu a kan ko zai gaskata mala’ikan ko a’a. Takwaransa shi ne Zakariya, mahaifin Yahaya Mai Baftisma, wanda bai gaskata ba kuma ya fāɗi a cikin wannan jarrabawa guda. Ɗaya ya karɓi haihuwa ta tanadi na Allah, ɗayan kuwa ya yi shakka.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

A cikin sura ta biyu Hirudus ya ji tsoron haihuwar sabon sarki, sai Yusufu da Maryamu suka gudu zuwa Masar. Yahaya Mai Baftisma ya kawo jarabawa ta farko a sura ta uku, jarabawa ta farko wadda Sister White ta bayyana a matsayin jarabawar rai ko mutuwa, domin ta rubuta cewa “waɗanda suka ƙi saƙon Yahaya ba za su amfana daga wurin Yesu ba.” Mala’ika na farko saƙon gwaji ne wanda yake kira ga mutane, kamar yadda Yahaya ya yi, su ji tsoron Allah, gama sa’ar shari’ar Allah tana zuwa. Wannan an wakilta shi ta wurin Yahaya sa’ad da ya tambaya, “wa ya gargaɗe ku ku tsere daga fushin da yake zuwa?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Sa’an nan a sura ta huɗu, Yesu yana azumi na kwanaki arba’in wanda ya ƙare da gwaje-gwaje uku mabambanta, gama gwaje-gwajen ukun kullum ana wakilta su a cikin saƙon mala’ika na fari. Sa’an nan Yesu ya fara gina harsashai ta wurin zaɓen almajiransa, gama tare da Ezra da Nehemiya an aza harsashin haikali a tarihin umarni na fari, kuma tare da Millerites, an aza harsashan a tarihin mala’ika na fari. Harsashan su ne albarkatai, sai mu’ujizojinsa waɗanda suka kai ga aikensa na aiko almajirai goma sha biyu har zuwa ƙarshen sura ta goma. Daga nan almajirai goma sha biyun sun riga sun kafu, kuma wahayi yana bayyana cewa almajiran su ne harsashin ikkilisiyar Kirista. Zuwa sura ta goma sha ɗaya an gama harsashan.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

A cikin sura ta goma sha ɗaya almajirai suna hidima a kan nasu, Yesu kuwa shi kaɗai ne, yana nuna akwai wani rabuwa na musamman tsakanin sura ta goma da ta goma sha ɗaya. Sura ta ɗaya zuwa ta goma su ne saƙon mala’ika na farko; wannan ya ƙare ne a zuwan na biyu. Mala’ika na biyu yana haifar da rarrabuwa, warewa, kamar yadda ya kasance da Millerites da Furotesta. Sura ta goma ta ƙare da Yesu yana rabuwa da almajirai, kuma a cikin sura ta goma sha ɗaya yana shi kaɗai.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Babi na goma sha ɗaya zuwa ashirin da biyu yana wakiltar mala’ika na biyu, yana kaiwa ga babi na ashirin da uku har zuwa ashirin da takwas, a matsayin layi na uku na mala’ika na uku. Hakika mala’ika na uku yana iso ga dokar Lahadi, wadda ita ce abin da Idin Ƙetarewa na babi na ashirin da shida zuwa ashirin da takwas yake wakilta. “23” alama ce ta kafara, kuma na farkon cikin waɗannan babi shida suna wakiltar saƙon mala’ika na farko, yayin da babi uku na ƙarshe suna wakiltar saƙon mala’ika na uku. Babi biyu da suke a tsakiyar (24 & 25) suna wakiltar mala’ika na biyu. Babi uku na ƙarshe suna ƙunshe da “23” takamaiman alamomin hanya da suke daidaita babi “23,” a matsayin mala’ika na farko ko kuma mafari, da kuma babi na ashirin da shida zuwa ashirin da takwas a matsayin na uku, tare da alamomin hanya “23”. Babi na 23 shi ne mala’ika na farko, kuma babi biyu na gaba su ne mala’ika na biyu, sa’an nan babi uku na ƙarshe su ne na mala’ika na uku.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Layi na uku a cikin Matta yana wakiltar mala’ika na uku, kuma an raba shi zuwa matakai uku. Babi na 23 shi ne mataki na farko, kuma mala’ika na farko. Babi na 24 da na 25 su ne mataki na biyu, kuma mala’ika na biyu. Babi na 26, 27, da 28 su ne mataki na uku kuma mala’ika na uku. Babi ɗaya ga mala’ika na farko, babi biyu ga mala’ika na biyu, da babi uku ga mala’ika na uku. Na ukun, wato Idin Ƙetarewa, wanda yake wakiltar gicciye, wanda kuma daga bisani ya yi daidai da dokar Lahadi, shi ma ana wakilta shi ta Pentikost.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Fentikos lamba ce ta 50, kuma 50 alama ce ta Yubili. Yubili ya ƙunshi shekara ta arba’in da tara, ƙarshen zagaye na bakwai na shekaru bakwai-bakwai. Lamba ta 49 tana gaban lamba ta 50, amma tana da alaƙa kai tsaye da ita. Layi na uku a cikin Matiyu yana farawa da sura ta 23, sa’an nan kuma surori biyu (24, 25) suna biye da ita, waɗanda idan aka haɗa su suna ba da 49, nan da nan kafin mala’ika na uku wanda yake wakiltar lamba ta 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Farkon jerin surori shida shi ne “23” kuma ƙarshensa kuma “23” ne, wato alamomin hanya, kuma adadin da ake samu ta hanyar haɗa sura ta 26 da 27 da 28 ya kai “81,” wanda alama ce ta firistoci da aka saka a cikin ainihin ayoyin da ke bayyana zubar da jinin da Babban Firist na Sama zai yi amfani da shi a hidimarsa ta babban firist. Saboda wannan dalili, take na sura ta “81” a cikin The Desire of Ages ya ginu ne bisa ga Matiyu 28.

> “Chapter 81— ‘The Lord Is Risen’

> “Babi na 81— ‘Ubangiji ya Tashi’”

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> “Wannan babi ya dogara ne a kan Matta 28:2–4, 11–15.” The Desire of Ages, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Lambar “81” tana wakiltar firistanci, kuma a cikin Leviticus 8 an bayyana kwanaki bakwai na keɓe firistoci domin hidima. A cikin Numbers sura 8, an bayyana tsarkakewar Lawiyawa. A cikin 2 Tarihi, firistoci “81” sun yi gāba da sarki Uzziah, kuma wannan nassin kai tsaye yana ba da gudummawa wajen tabbatar da saƙon hatimcewar mutum dubu ɗari da arba’in da huɗu.

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Amma sa’ad da ya yi ƙarfi, zuciyarsa ta ɗaukaka har ta kai ga hallakarsa; gama ya yi wa Ubangiji Allahnsa laifi, ya kuma shiga cikin haikalin Ubangiji domin ya ƙone turare a kan bagaden turare. Sai Azariya firist ya shiga a bayansa, tare da firistocin Ubangiji tamanin, waɗanda jarumai ne. Suka yi tsayayya da Sarki Uzziah, suka ce masa, “Ba naka ba ne, ya Uzziah, ka ƙone turare ga Ubangiji, sai dai na firistoci, ’ya’yan Haruna, waɗanda aka keɓe domin ƙona turare. Ka fita daga Wuri Mai Tsarki; gama ka yi laifi; ba kuwa zai zama abin girmamawarka daga wurin Ubangiji Allah ba.”

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Sai Uzziah ya yi fushi, yana kuma da farantin ƙona turare a hannunsa domin ya ƙone turare; amma yayin da yake fushi da firistoci, sai kuturta ta bayyana a goshinsa a gaban firistocin cikin gidan Ubangiji, daga gefen bagaden turare. Azariya babban firist, tare da dukan firistoci, suka dube shi, sai ga shi, kuturu ne a goshinsa; suka kore shi daga can; har ma shi kansa ya yi sauri ya fita, domin Ubangiji ya buge shi. Uzziah kuwa sarki ya kasance kuturu har zuwa ranar mutuwarsa, ya zauna a gida dabam, domin kuturu ne; gama an raba shi da gidan Ubangiji. Yotam ɗansa kuwa yana kula da gidan sarki, yana yi wa mutanen ƙasar shari’a. 2 Tarihi 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Tamanin da ɗaya, a matsayin alama, yana da alaƙa da firistocin da suka yi hamayya da yunƙurin Uzziah na miƙa hadayu a cikin Wuri Mai Tsarki. Tsarin annabcin da ke cikin sashen Uzziah ya yi daidai da tsarin annabcin da ke cikin Daniyel sura ta goma sha ɗaya, ayoyi na goma sha ɗaya da goma sha biyu. Duka sassan biyu suna bayyana wani sarki na kudu, wanda zuciyarsa ta ɗaukaka saboda nasarorin yaƙi, musamman ma sabuwar nasarar da ya samu a kan wani sarki na arewa. Sa’ad da aya ta goma sha ɗaya ta Daniyel sura ta goma sha ɗaya ta cika ta wurin Ptolemy a yaƙin Raphia, shi, kamar yadda Uzziah ya yi, ya nemi ya miƙa hadaya a cikin Wuri Mai Tsarki a Urushalima, amma firistoci suka yi masa tsayayya. Layi bisa layi shaidu biyu suna bayyana yaƙin Yukiren da ya kusa ƙarewa.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Babi na tamanin da ɗaya na littafin The Desire of Ages, ya ta’allaka ne a kan Matiyu 28, kuma yana bayyana Almasihu yana hawa sama domin ya fara aikinsa a matsayin Babban Firist na Sama.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> To, a taƙaice ga abubuwan da muka faɗa shi ne wannan: Muna da irin wannan babban firist, wanda yake zaune a hannun dama na kursiyin Maɗaukakin Ɗaukaka a cikin sammai. Ibraniyawa 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Lambar “81” alama ce ta firistoci, kuma surori 26, 27, 28; mataki na uku na layi na uku a cikin Matiyu ya kai jimilla 81. Mataki na biyu ya kai jimilla 49, mataki na farko kuma 23 ne. Tamanin da ɗaya yana wakiltar firistoci 80 da babban firist guda ɗaya a cikin shaidar Uzziya. A wannan mataki firistoci 80 mutane ne, babban firist kuma Allahntaka ne. 81 yana wakiltar haɗuwar Allahntaka da ɗan’adamtaka. Lamba ɗaya da ke cikin lambar tamanin da ɗaya tana wakiltar Allahntaka.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Lamba ɗaya cikin goma sha ɗaya yana wakiltar ɗan Adam, kuma yana kuma wakiltar Allahntaka. Lamba ɗaya cikin lamba ashirin da ɗaya tana wakiltar Allahntaka, ashirin kuma ɗan Adam. Ana iya ganin haɗuwar biyu da ɗaya a cikin almajiran da suke kan hanyar zuwa Emmaus.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Haɗuwar uku da ɗaya ita ce ɗan’adamci da Allahntaka kamar yadda tanderun wuta na Shadrak, Meshak da Abednego ya wakilta.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Haɗuwar huɗu da ɗaya tana bayyana cewa an cika haɗuwar Allahntaka da ɗan’adamtaka a ƙarni na huɗu.

The five and one combination identifies the five virgins waiting for the bridegroom.

Haɗin biyar da ɗaya yana nuna budurwai biyar da suke jiran ango.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Haɗin shida da ɗaya yana wakiltar dangantakar mutum da Asabar ta rana ta bakwai, wadda Allahntaka ne Ubangijinta. Lambar “shida” alama ce ta mutum, kuma ɗayan Almasihu ne.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Haɗuwar bakwai da ɗaya tana wakiltar sauyawar ikkilisiya ta bakwai, ta Laodicea, zuwa cikin ƙwarewar Filadelfiya.

81 is a symbol of the priests and their relation to the high priest.

81 alama ce ta firistoci da dangantakarsu da babban firist.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Haɗuwar tara da ɗaya tana nuna cikawa. Ciki yana ɗaukar wata tara. Akwai tsararraki 9 da suka kai ga Nuhu, kuma bayan haka akwai tsararraki tara da suka kai ga alkawari. Yesu ya ba da ransa a sa’a ta tara. Haɗuwar tara da ɗaya tana nuna kammala aikin hatimce mutanensa.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

A cikin wannan mahallin, lamba ta ɗaya ita ce haɗuwar mutuntaka da Allahntaka; lamba ta biyu kuwa ita ce Malamin Allahntaka, yana koyar da mutuntaka. Lamba ta uku ita ce saƙon mala’iku uku, wanda shi ne saƙon da ake koya musu a lamba ta biyu. Lamba ta huɗu tana nuna tsara ta huɗu, ta haka kuma tana fayyace tarihin annabci a lokacin da ake bayyanar budurwai masu hikima biyar, kuma a sake halittarsu kamar yadda rana ta shida ta halitta take wakilta. Sa’an nan mataki na bakwai yana nuna sauyawa zuwa Philadelphia da kuma asirin lamba ta takwas wadda take cikin bakwai. A lokacin nan ne alkawari ya cika, kuma ana ɗaukaka firistancin “81” domin a kammala aikin da lamba ta tara take wakilta. A kowane mataki lamba ta ɗaya ita ce Zakin kabilar Yahuza, wanda kuma shi ne Palmoni, Mai banmamaki Mai Ƙididdigewa. 81 alama ce ta firistoci. Palmoni ne ya halicci dukan lambobi.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Lambar goma sha ɗaya tana wakiltar rabin ashirin da biyu, kuma dukansu suna wakiltar haɗuwar Allahntaka da mutuntaka. A cikin wani makala na kwanan nan na haɗa kalamai biyu da suke magana game da farko da ƙarshe.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Maganar farko ta bayyana cewa, sa’ad da Ellen White ta sami wahayi na farko game da haikali, an nuna mata cewa dokar Asabbaci ta haskaka fiye da sauran dokoki. An kuma nuna mata cewa a kwanaki na ƙarshe “koyarwar zama cikin jiki” tana lullube da wani haske mai laushi. Asabbaci haske ne a farkon da ya kasance alamar koyarwar zama cikin jiki a ƙarshe. Haɗuwar Allahntaka da ɗan’adam ita ce koyarwar zama cikin jiki, gama ita ce koyarwar Kristi na ɗaukar jikin mutum a kansa, kuma ta haka yana kafa misali cewa Allahntaka idan ta haɗu da ɗan’adam ba ta yin zunubi.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Goma sha ɗaya tare da goma sha ɗaya daidai yake da ashirin da biyu, kuma lamba goma sha ɗaya ce ke fara kowane ɗaya daga cikin layukan alkawari masu babi goma sha biyu, kuma kowane ɗaya yana ƙarewa da ashirin da biyu. Babi na goma sha ɗaya da ayoyi na goma sha ɗaya a cikin Nassosi suna wakiltar alamomin hanya na dubu ɗari da arba’in da huɗu.

## 2014

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Yaƙin Yukiren ya fara a shekara ta 2014, kuma shi ne layin waje na lokacin hatimin mutum dubu ɗari da arba’in da huɗu.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> Sarkin kudu kuma zai yi fushi ƙwarai, ya fito ya yi yaƙi da shi, wato da sarkin arewa; shi kuma zai tara babban taro; amma za a ba da taron a hannunsa. Daniel 11:11.

## July 18, 2020

18 ga Yuli, 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Babban abin baƙin cikin farko shi ne jinkirin da Yesu ya yi kafin ya tafi ya ta da Li’azaru, mu’ujiza mafi girma kuma hatimin Allah. Yesu ya jira kwana huɗu kafin ya ta da Li’azaru. Ayar da ke cikin Yahaya tana nuna ta ƙarshe daga cikin mu’ujizai bakwai waɗanda aka bayyana kai tsaye a cikin bisharar Yahaya. Ta farko ita ce mai da ruwa ya zama ruwan inabi. Akwai haske mai yawa cikin lura da mu’ujizai bakwai ɗin nan waɗanda suka kai ga Yahaya 11:11, kuma duk malaman tauhidi sun yarda cewa a cikin Yahaya mu’ujizai bakwai kaɗai ne, bisa ga kasancewar an bayyana waɗannan mu’ujizai kai tsaye. Saboda wannan dalili, ba sa haɗa tashin Kristi daga matattu a matsayin alama ta takwas, amma dai mu’ujiza ce, kuma tashinsa daga matattu alamar alkawari ce; saboda haka tashin daga matattu a cikin littafin Yahaya shi ne mu’ujiza ta takwas, wadda take ta bakwai, domin kowace daga cikin mu’ujizai bakwai na baya an aikata ta ne ta wurin ikon tashinsa daga matattu.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> Ya faɗi waɗannan abubuwa; sannan bayan haka ya ce musu, Abokinmu Lazarus yana barci; amma ni ina tafiya, domin in tashe shi daga barci. Yohanna 11:11.

## July, 2023

Yuli, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

A cikin Yuli 2023, muryar da take cikin jeji ta fara yin kira da saƙon da yake ɗauke da Ruhun rai.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Bayan kwana uku da rabi kuwa, Ruhun rai daga wurin Allah ya shiga cikinsu, suka tsaya da ƙafafunsu; sai babban tsoro ya faɗi a kan waɗanda suka gan su. Ru’ya ta Yohanna 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

An haifi Yohanna kwana takwas kafin dokar Lahadi, domin a lokacin dokar Lahadi ne mahaifinsa Zakariya ya yi magana. An canja sunan Yohanna daga Zakariya zuwa Yohanna a lokacin dokar Lahadi, sa’ad da canjin sunansa ya bayyana dangantakar alkawari. Haihuwar tana wakiltar tashin matattu na waɗanda aka kashe a tituna a ranar 18 ga Yuli, 2020.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> Hakika ina gaya muku, cikin waɗanda mata suka haifa, ba a taɓa tashi wani da ya fi Yohanna Mai Baftisma girma ba; amma duk da haka, wanda ya fi kowa ƙanƙanta a cikin mulkin sama ya fi shi girma. Matiyu 11:11.

## 2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Ishaya ya bayyana taruwa ta biyu wadda ta cika a shekara ta 1849. Taruwa ta biyu ta fara a watan Yuli na 2023, kuma tana ƙarewa sa’ad da aka hatimce mutanen Allah.

> 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. Isaiah 11:11.

> Kuma zai zama a wannan rana, cewa Ubangiji zai sāke ɗaga hannunsa a karo na biyu domin ya komo da ragowar mutanensa waɗanda za su ragu, daga Assuriya, da daga Masar, da daga Fatrose, da daga Kush, da daga Elam, da daga Shinar, da daga Hamat, da kuma daga tsibiran teku. Ishaya 11:11.

## Just Before the Sunday law

Daidai Kafin Dokar Lahadi

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Yesu ya riga ya kammala shigarsa ta nasara, ta haka yana bayyana sauyin daga Kukan Tsakar Dare zuwa dokar Lahadi; yana tare da almajiransa goma sha biyu, gama an riga an zaɓe su tun kafin dokar Lahadi.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> Yesu kuwa ya shiga Urushalima, ya kuma shiga haikali; da ya duba ko’ina a kan dukan abubuwa, kuma da yamma ta yi, sai ya fita zuwa Baitaniya tare da goma sha biyun. Markus 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Sa’ad da aka kammala sanya hatimin a kan mutum dubu ɗari da arba’in da huɗu, kafin dokar Lahadi, haɗuwar miji na Allahntaka da matar ɗan’adamtaka ta cika, kuma su biyun har abada ɗaya ne, gama an kammala kafarar.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Duk da haka, ba namiji yake babu mace ba, haka kuma ba mace take babu namiji ba, cikin Ubangiji. 1 Korintiyawa 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Haihuwar mu’ujiza ta Saratu, haihuwa wadda ta yi jinkiri ƙwarai tun daga tawayar shekara ta 1863, ta cika sa’ad da matar Wahayi sura ta goma sha biyu ta haifi tagwaye. Yaro na fari ya zo a Kiran Tsakar Dare, na biyun kuma a dokar Lahadi. Yaron da ya fito na biyu yana da jan zare, wanda yake wakiltar alamar Rahab a Yeriko.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Ta wurin bangaskiya kuma Saratu da kanta ta karɓi ƙarfi ta yi ciki, aka kuma haifa mata ɗa sa’ad da ta riga ta tsufa, domin ta ɗauki wanda ya yi alkawari a matsayin mai aminci. Ibraniyawa 11:11.

## The Sunday law for Laodicea

Dokar Lahadi domin Laodikiya

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Irmiya ya bayyana hukuncin cocin Adventist na kwana ta bakwai ta Laodikiya.

> 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. Jeremiah 11:11.

> Saboda haka Ubangiji ya ce haka, Ga shi, zan kawo musu masifa wadda ba za su iya tserewa daga gare ta ba; kuma ko da za su yi kuka gare ni, ba zan saurare su ba. Irmiya 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Ezekiyel ya yarda da hukuncin Irmiya a kan Adventism.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Wannan birni ba zai zama tukunyarku ba, ku kuwa ba za ku zama naman da yake a tsakiyarsa ba; amma zan hukunta ku a kan iyakar Isra’ila. Ezekiyel 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Wucewar tsohon Isra’ila a matsayin mutanen alkawarin Allah ya haɗa da yadda Allah yake tsokane mutanen tsohon alkawari su yi kishi saboda abin da suka yar da. Wannan kuma za a maimaita shi a kan Adventism a lokacin dokar Lahadi.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> To, ina cewa, sun yi tuntuɓe ne domin su fāɗi? Allah ya kiyaye: a’a, sai dai ta wurin fāɗuwarsu ne ceto ya zo ga Al’ummai, domin a tsokane su su yi kishi. Romawa 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Adventism, wanda ya ginu bisa ga aikin William Miller, wanda suke ƙi, har yanzu shi ne motsin da ya gina haikali; amma kamar Sulemanu, wanda shi ma ya gina haikali, sun karya alkawari, kuma za a karɓe mulkinsu daga gare su, a ba wa wata al’umma da za ta kula da gonar inabin Allah kamar yadda Yake umarta.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Saboda haka Ubangiji ya ce wa Sulemanu, Tun da ka aikata wannan, kuma ba ka kiyaye alkawarina da ƙa'idodina waɗanda na umarce ka da su ba, lalle zan tsage mulkin daga gare ka, in ba wa bawanka shi. 1 Sarakuna 11:11.

## The Sunday law for Philadelphia

Dokar Lahadi domin Filadelfiya

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

A lokacin dokar Lahadi, bisa ga annabawa, ana sa ikilisiyar mai nasara cikin ƙasarta ta kanta, kuma wannan ƙasa ƙasa ce mai yalwa da saƙon ruwan sama na ƙarshe. An sāke gina Yeriko a shekara ta 1863, kuma a lokacin dokar Lahadi Yeriko ta rushe.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Amma ƙasar da kuke shiga domin ku mallake ta, ƙasa ce ta tuddai da kwaruruka, kuma tana shan ruwa daga ruwan sama na sama. Maimaitawar Shari’a 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Birni mulki ne, kuma ikkilisiyar da ta yi nasara tana wakiltar mulkin ɗaukakar Almasihu. Wannan mulki na ikkilisiyar da ta yi nasara yana farawa ne a dokar Lahadi, sa’ad da aka ɗaga ikkilisiyarsa aka kuma ɗaukaka ta bisa dukan duwatsu da tuddai.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Ta wurin albarkar masu adalci akan ɗaukaka birni; amma ta bakin mugaye akan rushe shi. Karin Magana 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

A sa’a ta tara mala’ikan ya zo wa Karniliyus, yana umurtarsa ya aika a kira Bitrus, ta haka yana bayyana lokacin da bishara ta je ga Al’ummai a dokar Lahadi. Sa’ad da Allah ya umurci Bitrus ya tafi, wannan ya kasance cikin mahallin wahayi game da cin dabbobi marasa tsarki. Wannan yana cika a dokar Lahadi. Sa’a ta tara tana daidaita da sa’a ta tara, lokacin da Almasihu ya mutu. Sa’a ta tara tana wakiltar ƙarshen wani zamani da ya fara a sa’a ta uku, lokacin da aka gicciye Yesu, ya kuma mutu sa’o’i shida bayan haka. Shi ne wannan zamani ɗaya na Bitrus wanda yake a ɗakin sama a sa’a ta uku, sa’an nan kuma a Haikali a sa’a ta tara. Wata sa’a ta tara ta ƙare da mutuwar Almasihu; a sa’a ta tara ta gaba kuma Bitrus yana cikin Haikali yana shelanta saƙon Joel. Mutuwar Almasihu ta kawo ƙarshen dangantakar alkawari da Isra’ila, ta kuma buɗe ƙofa ga Al’ummai, waɗanda Karniliyus yake wakilta.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Ga shi kuwa, nan da nan, ga mutane uku sun riga sun iso gidan da nake, an aiko su daga Kaisariya zuwa gare ni. Ayyukan Manzanni 11:11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> Za su zama abin ƙyama gare ku ƙwarai; ba za ku ci namansu ba, amma za ku ɗauki gawawwakin su abin ƙyama ne. Leviticus 11:11.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> “Na yi mafarki cewa Allah, ta wata hannu marar ganuwa, ya aiko mini da wani akwatin taska da aka ƙawata da banmamaki, mai tsawon kusan inci goma da faɗin inci shida a murabba’i, wanda aka yi da itacen ebony da lu’ulu’u da aka jera a cikinsa da fasaha mai ban mamaki. A kan akwatin taskar kuwa akwai maɓalli a manne. Nan da nan na ɗauki maɓallin na buɗe akwatin taskar; sai ga mamakina da al’ajabina, na same shi cike da kowane iri da kowane girman kayan ado masu daraja, lu’u-lu’u, duwatsu masu tamani, da tsabar zinariya da azurfa na kowane irin siffa da ƙima, waɗanda aka tsara su da kyau a wurarensu dabam-dabam a cikin akwatin taskar; kuma da haka suke tsare, suka mayar da wani haske da ɗaukaka da babu abin da ya kai shi sai rana. …”

> “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, 81–83.

> “Na leƙa cikin akwatin, amma idanuna suka ruɗe saboda wannan gani. Sun yi haske da ɗaukakarsu sau goma fiye da ta dā. Na yi zaton an goge su a cikin yashi ta wurin ƙafafun waɗancan mugayen mutanen da suka watsa su suka kuma tattake su cikin ƙura. An shirya su cikin tsari mai kyau a cikin akwatin, kowannensu a wurinsa, ba tare da 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, 81–83.

> “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 ɗaukar zuwan Ubangiji a matsayin abin da yake can nesa ƙwarai. Na ga ruwan sama na ƙarshe yana zuwa kamar [da gaggawa 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 1:18–20.

> Kuma a cikin dukan al’amuran hikima da fahimta waɗanda sarki ya tambaye su a kansu, ya same su sun fi dukan masihirta da masu taurari da suke cikin dukan mulkinsa sau goma. Daniyel 1:18–20.

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