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

Littafin Yowel da Ikilisiyar Adventist ta Rana ta Bakwai ta Laodikiya — Lamba Goma Sha Takwas

Number Eighteen

Lamba Sha Takwas

Author

Jeff Pippenger

Published

December 25, 2025

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We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Muna nazarin alkawarin Abram, kuma har yanzu ba mu taɓo ɓangaren annabcin Abram ba wanda yake da alaƙa kai tsaye da ayoyin buɗewa na littafin Joel. Annabcin Abram na shekaru 400 na bautar ƙangin rai tare da shekaru 430 na Bulus suna samar da tsarin annabci wanda ya yi daidaito da shekaru 1290 na Daniel 12:11. Annabcin shekaru 1290 na aya ta goma sha ɗaya shi ne lokacin annabci na omega na layin shekaru 430 na Abram da Bulus. Wannan gaskiya wani ɓangare ne na abin da aka warware hatiminsa a kwanaki na ƙarshe wanda yake raba masu hikima da mugaye.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Mai alaƙa da annabcin omega na shekaru 430 akwai alamar “tsararraki huɗu,” wadda ke nuna wani lokaci na jarrabawa ga al’ummar da ta riƙe zaɓaɓɓun mutanen Allah cikin bautar dole. Ga Musa, Masar ce; ga mutum dubu ɗari da arba’in da huɗu, waɗanda suke rera waƙar Musa, tarihin Amurka ne daga 1798 har zuwa dokar Lahadi. Amurka, wadda aka wakilta a matsayin “dabbar ƙasa” a Ru’ya ta Yohanna sura ta goma sha uku, tana farawa a matsayin ɗan rago, amma tana ƙarewa tana magana kamar maciji. Yusufu, alama ta Ɗan Ragon, yana wakiltar lokacin salama ta gwargwado a Masar, har sai da wani sabon Fir’auna ya taso, sai bautar dole ta fara. Saboda haka, al’ummar da ake yi wa shari’a a tsara ta huɗu, wadda ita ce Masar ga Musa, ita ce Amurka. Ana yi wa ragowar shari’a a dokar Lahadi kamar yadda annobai suka nuna a matsayin misali, waɗanda suka kai kololuwa ga Ibraniyawa da jini a kan ƙofar gidajensu, sannan daga baya ga al’ummar Masar a Bahar Maliya. Yusufu da Musa suna wakiltar Fir’auna nagari da Fir’auna mugun, wanda ga Amurka yake nufin da farko ɗan rago ne, sa’an nan kuma maciji.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Annabcin hukuncin da Abram ya yi game da tsara ta huɗu ya ƙunshi gaskiyar cewa rufewar lokacin alheri tana gudana ne a matakai, domin a cikin cikar annabcin Abram ta hannun Musa; ba ga Masar kaɗai aka rufe lokacin alheri ba, har yanzu kuwa sauran lokaci ya rage wa Amoriyawa su cika kofin lokacin alherinsu—bayan Masar ta riga ta cika nata. Tekun Maliya ga Masar shi ne dokar Lahadi ga Amurka, sa’an nan kuma “kowace sauran ƙasa a kan doron duniya” za ta “bi misalin” Amurka, kamar yadda Amoriyawa suka wakilta bayan rufewar lokacin alheri na Masar.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Amoriyawa suna ɗaya daga cikin kabilu goma da suke bayyana duniya tun daga kogin Masar har zuwa kogin Babila, a cikin alkawarin Abram, sabili da haka Amoriyawa suna wakiltar al’umman duniya, waɗanda suke rufe lokacin jarrabawarsu na kowane ɗaya a matsayin al’ummai, bayan dokar Lahadi a Amurka. Amoriyawa alama ce ta Littafi Mai Tsarki ta hukuncin da yake kammaluwa a kan duniya, kuma wannan yana faruwa ne a tsara ta uku da ta huɗu. Bahar Maliya alama ce ta kammalar lokacin jarrabawa ga Amurka, kuma Amoriyawa suna wakiltar al’ummai suna ci gaba da rufe lokacin jarrabawarsu har sai lokacin jarrabawar ɗan Adam ya kammala. Saboda haka, Amoriyawa alama ce ta lokacin rikicin dokar Lahadi daga Bahar Maliya har zuwa ceton iskar gabas, sa’ad da aka buɗe hanyar ceto ga mutanen Allah.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Amma annabcin Abram ba kawai yana magana ne game da tsara ta huɗu dangane da Amurka a matsayin Masar, da duniya a matsayin Amoriyawa ba, amma mafi muhimmanci yana sanya tsara ta mutanen Allah da suka ketare Bahar Maliya a matsayin “tsara ta huɗu.” Sa’ad da muka tono abin da za mu iya tono daga fahimtar “tsararraki huɗu” a mataki na farko cikin matakai uku na Abram, za mu yi la’akari da mataki na biyu da na uku na alkawarin Ibrahim. Mataki na biyu shi ne sura ta goma sha bakwai, mataki na uku kuma, ba shakka—sura ta ashirin da biyu ce.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

A cikin sura ta goma sha biyu ta Daniyel, an bayyana wa’adin annabci guda uku, kuma dukansu suna wakiltar lokacin annabci ne wanda ya ƙare a shekarar 1844. An buɗe waɗannan wa’adai guda uku a kwanakin ƙarshe, kuma waɗannan wa’adai guda uku suna wakiltar ƙaruwa ta ilimi da take samu ga mutanen Allah a kwanakin ƙarshe. Almasihu, a matsayin mutumin da yake sanye da lilin, ya gabatar da na farkon cikin waɗannan wa’adai uku na annabci a aya ta bakwai, kuma da yin haka, Yana daidaita Kansa da mala’ikan Ru’ya ta Yohanna sura ta goma, wanda ba ya tsaye a kan ruwa kawai ba, sai dai a kan ƙasa da teku.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Sai mala’ikan nan da na gani yana tsaye a kan teku da kuma a kan ƙasa ya ɗaga hannunsa zuwa sama, ya kuwa rantse da wanda yake rayayye har abada abadin, wanda ya halicci sama, da abubuwan da suke cikinta, da ƙasa, da abubuwan da suke cikinta, da teku, da abubuwan da suke cikinta, cewa lokaci ba zai ƙara kasancewa ba. Wahayin Yahaya 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

A aya ta bakwai ta sura ta goma sha biyu, mutumin da yake sanye da lilin kuma ya rantse da Wanda yake rayayye har abada.

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

> Sai na ji mutumin da yake saye da lilin, wanda yake a bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya kuma rantse da wanda yake rayayye har abada cewa zai kasance na wani zamani, da zamanu, da rabin zamani; kuma sa’ad da ya gama tarwatsa ikon tsarkakan mutane, dukan waɗannan abubuwa za su cika. Daniyel 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

An sanar da mu ta wurin wahayi cewa irin wannan layin annabci da yake cikin littafin Daniyel an sake ɗauka a cikin littafin Ru’ya ta Yohanna, kuma fahimtar Milleriyawa ita ce waɗannan bayanai biyu sassa ne masu jituwa da juna game da Almasihu. Almasihu a matsayin Mala’ika mai ƙaramin littafi, yana bayyana ƙarshen amfani da lokacin annabci a shekara ta 1844 a cikin littafin Ru’ya ta Yohanna; kuma Almasihu a matsayin Mutumin da yake sanye da lilin a cikin littafin Daniyel, yana bayyana cewa sa’ad da dokar Lahadi a Amurka ta iso, dukan abubuwan al’ajabi na wahayi na ƙarshe na Daniyel za su zama an kammala su. A cikin wannan tarihi mai tsarki, wanda yake gaba da dokar Lahadi kuma yake kaiwa ga gare ta, mutanen Allah za a warwatsa su na wani lokaci wanda alamar 1260 take wakilta. Wannan lokacin warwatsewar da yake gaba da dokar Lahadi an bayyana shi a Ru’ya ta Yohanna sura ta goma sha ɗaya, inda aka kashe Musa da Iliya kuma suka mutu a kan titi na kwana uku da rabi, wanda alama ce ta 1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

A aya ta bakwai, mutumin da yake sanye da lilin ya bayyana cewa sa’ad da tarwatsa ikon tsarkakan mutane ya cika kwanaki uku da rabi nasa, “abubuwan al’ajabi” da za su auku wa mutanen Allah na kwanakin ƙarshe za su ƙare. Mun rufe talifin da ya gabata da sharhin Sister White a kan Zakariya sura ta uku. Jimla ta farko ta ce, “Wahayin Zakariya game da Joshua da Mala’ikan ya shafi, da ƙarfi na musamman, ƙwarewar mutanen Allah a cikin al’amuran rufewa na babbar ranar kafara.” A cikin surar, da kuma a cikin sharhin wahayi na Sister White a kan surar, dubu ɗari da arba’in da huɗu su ne “mutanen da ake yi wa mamaki.” “Abubuwan al’ajabi” na wahayi na ƙarshe na Daniyel, waɗanda dokar Lahadi take cika su, su ne “abubuwan al’ajabi” masu alaƙa da hatimtar mutanen Allah.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Surar Daniyel ta goma sha biyu tana bayar da hasken da yake hatimce mutum dubu ɗari da arba’in da huɗu a kwanaki na ƙarshe. An wakilta wannan haske ta wurin lokuta uku na annabci, waɗanda dukansu aka gane kuma aka kafa a matsayin gaskiya a cikin tarihin Millerite. An gabatar da waɗannan lokuta uku a cikin ayoyi uku, kuma su ne ginshiƙai uku da suke ɗauke da ginin gaskiya. Ana ɗauke ginin gaskiya ta wurin mataki uku na aiwatarwa. Wannan tsarin matakai uku, an wakilta shi a cikin sashe na ayoyi tara (4–12), ta wurin ayoyi uku da suke gabatar da lokacin annabci. Waɗannan lokuta uku na annabci, idan aka kusance su daga fahimtar Millerite ta tushe, suna haifar da lokuta uku na alama waɗanda aka fayyace su cikin daidaito da fahimtar Millerite, amma ba sa amfani da ɓangaren lokaci.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Lokutan uku suna cikin ainihin wannan nassi na Littafi Mai Tsarki da ke bayyana “tsarin hatimce annabci—sa’an nan kuma a buɗe hatiminsa,” tare da sanannen bayanin Littafi Mai Tsarki na tsarin gwaji sau uku. Ayoyi tara da suka fara da gaya wa Daniyel ya hatimce littafinsa, su ne ainihin ayoyin da aka bayyana waɗannan lokuta uku a cikinsu, kuma a cikin waɗannan ayoyi tara an bayyana tsarin tsarkakewa da ake cika sa’ad da aka buɗe gaskiya da kalmomin nan: “a tsarkake su, a mai da su farare, a kuma gwada su.” Lokutan uku da ke cikin ayoyi ukun, su ne ƙaruwa ta sani, a lokacin ƙarshe, a kwanaki na ƙarshe, waɗanda suke wakiltar mataki na ƙarshe na gwaji da kuma hatimtar mutanen alkawarin Allah. A cikin wannan tarihin ne aka bayyana alamomin “abubuwan banmamaki” da za su auku wa mutanen Allah a kwanaki na ƙarshe. Don Allah a sake karanta wannan sakin layi.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Lokuta uku ɗin, a cikin ayoyi uku na wannan sashe mai ayoyi tara, suna wakiltar ƙolin littafin Daniyel, kuma ƙolin da aka wakilta a can shi ne ƙolin layin annabci na ciki; shi ne labarin yadda ake “sassaƙo” wani dutse daga dutse mai tsawo, ba da hannu ba, wanda shi ne labarin raguwar masu aminci. An wakilta wannan layin na ciki a surori goma da goma sha biyu, kuma ƙolin layin annabci na waje yana cikin ayoyin ƙarshe na sura ta goma sha ɗaya, da kuma ayoyi kaɗan na farko na Daniyel sura ta goma sha biyu.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Waɗannan lokuta uku su ma su ne kololuwar wahayi na shaidar kogin Ulai da ta kogin Hiddekel, kuma ayoyi ukun sun ƙunshi wani zamani na annabci wanda yake wakiltar cikakkiyar cikar annabcin lokacin alkawari, wanda ya ba da Ibrahim da Bulus duka a matsayin shaidu. Yesu, a matsayin Mutumin da ke saye da lilin, yana a aya ta bakwai, yana tafiya bisa ruwa. A aya ta goma sha ɗaya, muryoyi biyu, waɗanda su ma muryar Almasihu ce, Ibrahim da Bulus suna tsaye domin su ba da shaida. A aya ta goma sha biyu an wakilta tarihin hatimtar mutanen Allah, gama dubu ɗari da arba’in da huɗu budurwai ne, kuma budurwai suna fuskantar misalin budurwai goma, kuma albarkar da take a aya ta goma sha biyu tana kan waɗanda suke jira. Waɗanda suke jira a cikin misalin, kuma waɗanda aka ce “masu albarka” ne, su ne waɗanda suke karɓar tufar da take ba su damar shiga cikin aure, sa’ad da aka rufe ƙofa.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

A aya ta bakwai, Yesu yana tafiya a kan ruwa, abin da yake haifar da tsoro, amma Bitrus ya yanke shawarar bangaskiya kuma ya fara tafiya yana ɗaukaka Allah, amma sau da yawa Bitrus alama ce ta rukuni biyu biyun nan, kuma ɗaukakar ta koma baya ta zama tsoro, sa’ad da lokacin shari’arsa ya iso. Lokaci na farko da yake a aya ta bakwai yana wakiltar saƙon mala’ika na farko. Yesu yana a kan ruwaye, alamar tsoro da mala’ika na farko. Sa’an nan Yesu ya bayyana wani lokaci inda zai ɗaukaka mutanensa kafin shari’ar dokar Lahadi. Dukan abubuwa uku na mala’iku uku suna a cikin aya ta bakwai, gama aya ta bakwai ita ce ta farko cikin ayoyi uku da suke wakiltar mala’iku ukun.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Aya ta goma sha ɗaya tana ba da “ninkewa biyu” ta wurin shaidarta ta omega ga muryoyin alpha na Abram da Bulus. Muryoyinsu “da aka ninka biyu” suna haɗuwa domin su gabatar da annabcin lokacin alkawari, kuma aya ta goma sha ɗaya tana cika annabcin a matsayin omega, ta wurin bayyana lokacin annabci da ya ƙare da fāɗuwar Babila a 1798, kuma ta haka tana zama alama ta fāɗuwar Babila sa’ad da Mika’ilu ya tashi tsaye a kwanaki na ƙarshe. A cikin aya ta goma sha ɗaya muna da ninkewar annabawa, da kuma wani zamani da yake wakiltar fāɗuwa biyu na Babila, ta haka yana wakiltar saƙon mala’ika na biyu wanda ya shelanta cewa, “Babila ta fāɗi, ta fāɗi.”

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Aya ta bakwai ita ce saƙon mala’ika na farko, kuma aya ta goma sha ɗaya ita ce saƙon mala’ika na biyu, sannan aya ta goma sha biyu, wadda ita ce Daniyel 12:12 ko kuma Daniyel 144, tana magana ne game da bambanci tsakanin masu hikima da wawaye, wanda ake cika shi a cikin tsarin shari’a da ke ƙarewa da bayyanuwar hali a lokacin rikicin shari’a. Aya ta goma sha biyu ita ce saƙon mala’ika na uku, tana bayyana yadda aka raba duniya zuwa rukuni biyu, kuma kishiyar hoton zahirin mala’ika na uku na wannan rarrabuwar nan kanta, ita ce rarrabuwar cikin gida ta mala’ika na uku da aka wakilta a aya ta goma sha biyu. Ayoyi bakwai, goma sha ɗaya, da goma sha biyu su ne saƙon mala’iku uku, kuma waɗannan ayoyi su ne hasken da ake buɗewa a kwanaki na ƙarshe. Buɗewar waɗannan ayoyi uku a kwanaki na ƙarshe ta yi daidai da Ru’ya ta Yohanna sura ta goma.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Almasihu a matsayin mala’ikan nan mai ƙarfi, haka kuma a matsayin Zakin kabilar Yahuza a babi na goma, ya yi kira kamar “zaki,” kuma gurnaninsa ya haifar da tsawa bakwai waɗanda aka hatimce, kamar yadda aka yi da Daniyel babi na goma. Su sassa ne masu tafiya a layi ɗaya. Saboda wannan dalili, lokatai uku da suke a babi na goma sha biyu su ne kuma tsawa bakwai na Ru’ya ta Yohanna goma.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“Tsawarori bakwai” wata magana ce dabam kawai game da Almasihu a matsayin Alfa da Omega, domin babban ma’anar alamar “tsawarori bakwai” ita ce, tana wakiltar “tsararren jerin abubuwan da suka faru” daga shekara ta 1798 har zuwa 1844, wanda ake maimaitawa a cikin “abubuwan da za su faru nan gaba” waɗanda “za a bayyana su bisa ga jerinsu” a cikin tarihin mutum dubu ɗari da arba’in da huɗu. Saboda haka “tsawarori bakwai” alama ce ta Alfa da Omega; wanda kuma shi ne farko da ƙarshe; na fari kuma na ƙarshe, tushe kuma Haikali; dutsen kusurwa kuma dutsen kan-gini—tsawarori bakwai.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Hasken lokuta uku na alama a cikin Daniyel goma sha biyu dole ne ya yi daidai da hasken tsawa bakwai, gama su ne layin annabci ɗaya tak. A cikin lokaci na farko, Almasihu yana ɗaga hannuwansa biyu zuwa sama, kamar yadda Yake yi da hannu ɗaya a cikin Ru’ya ta Yohanna goma. A cikin Ru’ya ta Yohanna goma, hannunsa ya zama alamar ƙarshen amfani da lokacin annabci, yana nuna sauyawa daga lokutan annabci zuwa kawai zamanan annabci. Wannan sauyawar babbar ƙa’idar annabci da ’yan Miller suka yi amfani da ita, an misalta ta ta wurin babban sauyawa daga zahiri zuwa ruhaniya a zamanin Almasihu.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

An tashe manzo Bulus domin ya kafa babban ƙa’idar annabci da ke da alaƙa da layin annabci na zaɓaɓɓen al’umma. A farkon-farkon Isra’ila ta ruhaniya, an kafa wata babbar ƙa’idar annabci wadda ta sake ayyana ainihin alkawarin kansa. Daga wancan lokaci zuwa gaba, zama ɗan Ibrahim yana nufin zama ɗan Ibrahim ta wurin bangaskiya, ba ta jini ba. An kafa wannan ƙa’idar annabci da farko ta wurin alƙalamin Bulus, wanda a wannan fanni ya kasance abin koyi na Almasihu a Ru’ya ta Yohanna sura ta goma, yana sauyawa kuma yana kawo ƙarshen amfani da lokaci a annabce a shekarar 1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

An wakilta alkawarin da aka yi da ’yan Adam ta hanyar bakan gizo, kuma Akwatin Nuhu yana wakiltar wani zamani, kafin da kuma bayan ambaliyar ruwa, lokacin da ba a da wani zaɓaɓɓen jama’a da aka bayyana a fili. Kiran Ibrahim ya wakilta babban canji mai muhimmanci a dangantakar annabci ta Allah da ’yan Adam. Alkawarin da aka yi da Ibrahim ya wakilta babban sauyi a layin tarihin alkawari, kuma ta yin haka ya zama misali na babban sauyi daga zahiri zuwa na ruhaniya a kwanakin Bulus, da kuma daga amfani da lokaci zuwa rashin amfani da lokaci a shekarar 1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Sauyi na farko a alkawarin Allah da ’yan Adam shi ne Aljanna, kuma fitaccen canjin shi ne ƙuntatawa a kan itacen rai, haka kuma ya haifar da canjin sutura, daga hasken ruhaniya zuwa ainihin fatar ɗan rago. Babban sauyi na gaba a tarihin alkawari shi ne ambaliya, wadda Nuhu yake wakilta, kamar yadda Adamu ya yi a farkon babban sauyin alkawari. Sai kuma sauyin zuwa ga zaɓaɓɓen al’umma tare da Abram, wanda ya kai ga Musa, wanda ya gabatar da ƙa’idodin annabci cewa yini yana wakiltar shekara guda. Wannan ƙa’ida tana nan da inganci har zuwa 1844, lokacin da wani babban sauyin alkawari ya sake faruwa. A manyan zamani na tarihin alkawari kullum akwai babban sauyi a cikin wata ƙa’ida ta Kalmar annabcin Allah. Wannan sauyin a lokacin tarihin dubu ɗari da arba’in da huɗu shi ne cewa Alpha Omega ita ce Gaskiya. Alpha da omega ita ce ƙa’idar da ke nuna cewa a koyaushe ana misalta ƙarshe da farkonsa a cikin Kalmar Allah. A haɗe da wannan ƙa’ida ta alpha da omega, akwai tsarin ninki uku na kalmar Ibrananci “gaskiya.”

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Babban sauyin annabci a cikin tarihin ragowar ana wakilta shi kai tsaye a cikin kowane babban tarihin alkawari, haka nan ma a cikin sauran layukan gaskiya. “Makullin” da aka ɗora wa Eliyakim a cikin Ishaya 22:22 shi ne wannan makullin da aka bai wa Bitrus a Panium a cikin Matiyu sura ta goma sha shida. An bai wa cocin Filadelfiya wannan makullin, kuma William Miller ne aka bai wa makullin da ya ba shi damar danganta kansa da ƙa’idar rana ɗaya ga shekara ɗaya wadda Musa ya rubuta a cikin tarihin Musa, wanda ya kasance abin koyi na tarihin Millerites. Dangantawar Miller da annabcin Musa an wakilta ta ta wurin dangantawar Bulus da annabcin Abram. Kuma me ya sa Miller ba zai danganta da Musa ba, ganin cewa ceton Musa a cikin akwatin jirgi ya danganta da ceton Nuhu a cikin akwatin jirgi domin a ɗaure alkawaran biyu wuri guda. Sauye-sauyen aikace-aikacen annabci da suka fara a Adnin suna bayyana cewa wani babban bayyanar hasken annabci ana gane shi a cikin tarihin mutanen alkawari na ƙarshe—ɗari ɗaya da dubu arba’in da huɗu. Ina jayayya cewa babban sauyin annabci ana wakilta shi da tsawa bakwai, waɗanda suke da alaƙa kai tsaye da lokuta uku da ke cikin Daniyel sura ta goma sha biyu, kuma ana gane waɗannan ne kawai sa’ad da ake amfani da ƙa’idodin alfa da omega a kan aikace-aikacen layi bisa layi wanda yake tsaye a kan tsarin gaskiya na matakai uku.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

A ayoyin da suka zo kai tsaye gabanin sanarwar cewa “lokaci ya ƙare,” Almasihu ya gabatar da tsawar nan bakwai, waɗanda, kamar yadda yake da gaskiyar da ke cikin Daniyel goma sha biyu—aka hatimce su. Mahallin mutumin nan da yake sanye da lilin yana ɗaga hannuwansa biyu a sura ta goma sha biyu shi ne buɗe hatimin littafin Daniyel, kuma mahallin Almasihu Zaki a Ru’ya ta Yohanna goma shi ne hatimce tsawar nan bakwai. Sister White ta daidaita hatimce tsawar nan bakwai da hatimce littafin Daniyel.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Bayan waɗannan tsawa bakwai sun furta muryoyinsu, umurni ya zo wa Yahaya kamar yadda ya zo wa Daniyel game da ƙaramin littafin nan: ‘Ka rufe waɗancan abubuwan da tsawa bakwai suka furta.’ Waɗannan suna da alaƙa da abubuwan da za su faru a nan gaba, waɗanda za a bayyana su bisa tsarinsu.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

An fayyace tsãwa bakwai ta wurin Wahayi sura ta goma da kuma Ruhun Annabci, har ma da tarihin Mileriyawa daga 1840 har zuwa 1844, abin da kuma aka maimaita a tarihin mutum dubu ɗari da arba’in da huɗu. A cikin wannan nassi ɗaya an ce, “Haske na musamman da aka bai wa Yohanna wanda aka bayyana a cikin tsãwa bakwai, zayyana abubuwan da za su faru ne a ƙarƙashin saƙonnin mala’ika na fari da na biyu. Ba shi ne mafi alheri mutane su san waɗannan abubuwa ba, gama dole ne a gwada bangaskiyarsu. A cikin tsarin Allah za a yi shelar gaskiya masu matuƙar ban mamaki da kuma na ci gaba.” Mileriyawa ba su fahimci cewa za su fuskanci baƙin ciki biyu ba, domin an tsara rashin fahimtarsu ne domin a gwada su. Mileriyawa ba su yi zaton akwai wata “gaskiya ta ci gaba” ba; wato, ba su yi tsammanin akwai wasu “manyan sauye-sauyen annabci” a cikin tarihin alkawari ba.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Ko da yake “ba shi ne mafi alheri ga” mutanen Millerite “su san waɗannan abubuwa ba,” dubu ɗari da arba’in da huɗu ana gwada su da wannan tarihin guda ɗaya, amma ba ta wajen yin kuskuren fahimtar tarihin cikin rashin sani ba, sai dai saboda rashin fahimtar tarihin da ake bukatar ku sani. Gwaji ɗaya ne iri ɗaya, sai dai a juye. Yohanna a Ru’ya ta Yohanna sura ta goma, da farko-farko yana wakiltar dubu ɗari da arba’in da huɗu ne, kuma a mataki na biyu kawai, motsin Millerite na mala’ika na fari da na biyu. Ana gane wannan sa’ad da ka ga an sanar da Yohanna tun da wuri game da cin ƙaramin littafin cewa zai kasance mai daɗi sannan kuma mai ɗaci. Ba shi ne mafi alheri ga Millerites su san abin da wannan yake nufi ba, amma Yohanna yana wakiltar mutanen da suka sani tun da wuri abin da ya faru sa’ad da Millerites suka ci ƙaramin littafin.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 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. Revelation 10:9, 10.

> Sai na tafi wurin mala’ikan, na ce masa, Ka ba ni ƙaramin littafin. Sai ya ce mini, Ka karɓa, ka cinye shi; zai sa cikinka ya yi ɗaci, amma a bakinka zai yi zaƙi kamar zuma. Sai na karɓi ƙaramin littafin daga hannun mala’ikan, na cinye shi; a bakina kuwa ya yi zaƙi kamar zuma; amma da na gama cinye shi, cikina ya yi ɗaci. Ru’ya ta Yohanna 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

An faɗa wa Yohanna tun da wuri game da ƙwarewar zaƙi-da-ɗaci ta 1840 zuwa 1844, tarihin da aka wakilta a sura ta goma. Wannan ƙwarewa da aka wakilta sarai a ayoyi tara da goma, an kuma bayyana ta a fili a ayoyi biyu zuwa huɗu.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> Kuma yana riƙe da wani ƙaramin littafi buɗe a hannunsa; sai ya sa ƙafarsa ta dama a kan teku, ƙafarsa ta hagu kuma a kan ƙasa, Sai ya yi kira da babbar murya, kamar yadda zaki yake ruri; kuma sa’ad da ya yi kiran, tsawa bakwai suka furta muryoyinsu. Kuma sa’ad da tsawar nan bakwai suka furta muryoyinsu, ina shirin rubutawa; sai na ji wata murya daga sama tana ce mini, Ka hatimce abubuwan da tsawar nan bakwai suka furta, kada kuma ka rubuta su. Wahayin Yahaya 10:2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“Tsawa bakwai” suna wakiltar “fayyacewar abubuwan da za su faru” waɗanda za su auku a ƙarƙashin mala’ika na fari da na biyu, kuma haka nan “abubuwan da za su faru a nan gaba waɗanda za a bayyana bisa tsarinsu.” “Tsawa bakwai” suna wakiltar gaskiyar cewa tarihin Milleriyawa yana maimaitu a cikin tarihin mutum dubu ɗari da arba’in da huɗu, kuma gaskiyoyin da aka buɗe hatiminsu a lokacin ƙarshe tun daga 1798 zuwa gaba, suna wakiltar buɗewar hatimin gaskiya a kwanaki na ƙarshe na mutanen Allah. Yesu a cikin Ru’ya ta Yohanna sura ta goma, ya yi daidai da Yesu a cikin Daniyel sura ta goma sha biyu. A cikin duka nassosin biyu an bayyana hatimcewa da buɗewar hatimin gaskiyar gwaji a kwanaki na ƙarshe.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Wasu na iya yin gardama cewa Yesu ne yake magana a aya ta bakwai, amma cewa Jibra’ilu ne yake magana da Daniyel a ayoyi na goma sha ɗaya da goma sha biyu; amma kuma ana iya fahimtar cewa Yesu ne yake magana a duka waɗannan sassa uku. A kowane ɓangare na wannan batu, muryar Almasihu ce take magana ta bakin Daniyel, kuma lokuta uku na annabci da suke cikin sura ta goma sha biyu kalmomin Almasihu ne, kuma Shi ne yake gabatar da waɗannan lokuta uku a cikin tsarin gaskiya. An hatimce dukan lokutan ukun, abin da ya sa su zama alama guda ɗaya mai ninki uku.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Aya ta bakwai tana magana ne game da kammala abubuwan al’ajabi, tana bayyana aikin ƙarshe na Kristi a Wuri Mafi Tsarki yayin da yake shafe zunuban mutum dubu ɗari da arba’in da huɗu, kuma yana hatimce su. Aya ta farko tana bayyana “abubuwan al’ajabi,” kuma ta ƙarshe cikin ayoyi ukun ita ma tana bayyana “abubuwan al’ajabi” a matsayin waɗanda aka albarkace su domin sun jira kuma suka fuskanci ɓacin rai na farko. Lokacin da yake a tsakiya yana bayyana tawaye na ’yan Adam a lokacin rikicin dokar Lahadi, yana kuma bayyana lokacin da yake kaiwa ga dokar Lahadi a matsayin lokacin shiri domin mutum dubu ɗari da arba’in da huɗu. Dukan ayoyin suna bayyana kai tsaye “abin da zai faru” da mutanen Daniyel “a kwanaki na ƙarshe.” Dukan ayoyi ukun suna magana game da jigon tsarkakewar mutum dubu ɗari da arba’in da huɗu. Lokaci na farko ya yi daidai da lokaci na uku, kuma lokaci na tsakiya yana wakiltar tawayen dukan duniya yayin da suke tafiya zuwa Armageddon.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Idan waɗannan zamani uku su ma su ne tsawa bakwai, to dole ne ayoyi ukun su bayyana “abubuwan da za su faru nan gaba, waɗanda za a [bayyana] bisa ga jerinsu,” kuma waɗannan “abubuwan da za su faru nan gaba” za su yi daidai da “tsararren bayanin abubuwan da suka faru a ƙarƙashin mala’ika na fari da na biyu” daga 1840 zuwa 1844. Akwai gaskiya da dama waɗanda wannan motsi ya karɓa waɗanda a fili suka bambanta da fahimtar majagaba, duk da haka dukan waɗannan gaskiyoyin sun yi daidai da fahimtar majagaba. An sami babban sauyin annabci daga Milleriyawa har zuwa yanzu. Ƙa’idar rana ɗaya a madadin shekara ɗaya ita ce misali na gargajiya, amma akwai wasu kuma. Misalin babban sauyin annabci yana wakiltuwa ne dangane da tsawa bakwai.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Bayan an gaya wa Yohanna a aya ta ƙarshe ta sura ta goma cewa dole ne ya sāke yin annabci, ta haka ana jaddada cewa tarihin sura ta goma ya wakilci duka motsin Millerites da kuma mutum dubu ɗari da arba’in da huɗu, sai aka ba shi sanda domin ya auna haikali, amma aka ce masa ya bar farfajiyar waje.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Aka ba ni wani sanda mai kama da gora; mala’ikan kuma ya tsaya, yana cewa, Tashi, ka auna haikalin Allah, da bagaden, da waɗanda suke yin sujada a cikinsa. Amma harabar da take a wajen haikalin ka bar ta, kada ka auna ta; gama an ba ta ga al’ummai: kuma za su tattake birni mai tsarki har wata arba’in da biyu. Ru’ya ta Yohanna 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Sa’ad da ake auna haikalin a bayan 1844, an gaya wa Yohanna ya bar Al’ummai waɗanda aka wakilta a matsayin farfajiya. Wannan misali a 1844 yana nuna cewa Allah a lokacin ne ya zaɓi sabuwar amaryar alkawari, kuma daga nan aka yi bambanci tsakanin amaryarsa da farfajiyar. ‘Yar’uwa White ta bayyana sarai cewa farfajiyar tana wakiltar Al’ummai, haikalin kuwa mutanen Allah ne da Ya zaɓa; kawai ku karanta surar nan, The Outer Court, a cikin Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Yahaya yana bayyana Millerites, waɗanda a shekara ta 1844 suka zama zaɓaɓɓen mutanen Allah. An kafa bambanci tsakanin Millerites, waɗanda a lokacin nan suka ɗanɗana saƙon mai zaƙi da ɗaci, da kuma sauran duniya da ke ikirarin Kiristanci, waɗanda aka wakilta a matsayin Al’ummai.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

An aza harsashin daga 1840 har zuwa babban baƙin cikin farko, kuma an kammala haikalin a lokacin shelar Kiran Tsakar Dare. Sa’an nan kuma babban baƙin ciki ya zo, aka kuma gaya wa Yohanna ya tashi ya auna, amma ya bar Al’ummai. Yohanna yana kwatanta buɗewar shari’a, kuma saboda wannan dalili wahayi yana amfani da aunawar Yohanna a cikin ayoyin a matsayin alamar shari’ar bincike. Abin da muka riga muka gabatar game da Yohanna a matsayin alamar aunawa ya yi daidai da fahimtar Adventist ta al’ada, amma a cikin wannan motsi, an sami babban sauyi a fahimtar alamar.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Da yake cikin jituwa da fahimtar Milleriyawa, muka zo muka gane cewa a cikin tarihin Milleriyawa kamar yadda Yohanna ya wakilta a sura ta goma, akwai kuma annabcin wani motsi makamanci wanda zai zama mutum dubu ɗari da arba'in da huɗu. Muka fahimci cewa idan ka ɗauki ma’aunan tarihin Milleriyawa, ka bar lokacin Al’ummai a gefe, za ka iya ganin ainihin haikalin da Yohanna yake aunawa.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Mun zo ga ganin annabcin lokaci guda ɗaya na shekaru 2520 yana ƙarewa a 1798, ɗayan kuma a 1844, ta haka yana bayyanar da wani tazara na shekaru arba’in da shida da Almasihu ya gina haikalin Millerite. Yohanna ya bayyana farfajiyar haikalin a matsayin al’ummai, kuma akwai wani annabcin “lokutan al’ummai.”

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Kuma za su fāɗi ta bakin takobi, kuma za a kai su bauta cikin dukan al’ummai; kuma Alƙudus za ta kasance ana tattake ta da ƙafafun Al’ummai, har sai zamanan Al’ummai sun cika. Luka 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

“Lokutan” al’ummai kalma ce ta jam’i, kuma suna wakiltar zamanai biyu da aka tattake duka Isra’ila ta zahiri da ta ruhaniya. Na ƙarshen waɗannan tattake-tattaken biyu—na arna da ya biyo bayan na papanci—ya ƙare a 1798. Duk da abin da za a iya da’awa, “lokutan al’ummai” sun ƙare a 1798, tare da zuwan mala’ika na fari. Dole ne Yahaya ya fara aunawa a 1798, ba wani lokaci kafin haka ba. An sanya shi a cikin tarihin 1844, saboda haka barin lokacin da ya ƙare a 1798, shi ne barin farfajiyar waje, kuma da yin haka kana bayyana shekaru arba’in da shida da aka gina haikalin Millerite ta wurin Manzon Alkawari. Gaskiya masu alaƙa da yawa suna samuwa daga wannan amfani, amma ina amfani da wannan ne kawai a matsayin misali na haske wanda ya bambanta da fahimtar majagaba, amma haske ne da ba ya saɓa wa ainihin gaskiyoyin farko, sai dai kawai ba ya ƙara amfani da lokaci.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

An san wannan takamaiman gaskiya tun kafin 9/11, amma a haƙiƙa an tabbatar da ita sosai ne bayan 9/11. Gaskiyar da ta shafi Yahaya yana auna haikali ba za a iya raba ta da bakwai tsawa ba, domin wannan shi ne ainihin nassi ɗaya. Akwai wata gaskiya game da aikace-aikacen bakwai tsawa wadda aka hatimce har zuwa lokacin da “abubuwan al’ajabi” na Danieli sura ta goma sha biyu suka cika. Aikace-aikacen “bakwai tsawa” da aka buɗe bayan Yuli 2023 ya yi daidaito sarai, ko kuwa in ce yana cika ma’anar ayoyi uku na Danieli goma sha biyu ta hanya mai zurfi.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

’Yar’uwa White ta yi amfani da kalmar cika, ba kalmar yabo ba, domin bayyana dangantakar littattafan Daniyel da Ru’ya ta Yohanna. Cika, wadda ke nufin “kaiwa ga kammala,” shi ne abin da waɗannan littattafai biyu na annabci suke yi wa juna. Tsawagi bakwai, sa’ad da aka buɗe hatiminsu a Daniyel sura ta goma sha biyu bayan Yuli 2023, suna kai saƙon da yake a ciki ga kammalarsa. Abin da yake buɗe tsawagi bakwai shi ne ƙa’idar alpha da omega tare da tsarin gaskiya.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

“Lokutan” al’ummai sun cika a shekara ta 1798, kuma suna wakiltar zamani biyu na shekaru 1260 lokacin da arna farko, sa’an nan kuma papanci, suka tattake Wuri Mai Tsarki da runduna. Sa’ad da ake auna haikalin, ya kamata mu bar filin waje, kuma filin waje ya kai har zuwa 1798, amma bayan 1844, lokaci ba ya ƙara kasancewa. A yau, shekaru 1260 kawai suna wakiltar wani zamani da ke bayyana bambanci tsakanin haikalin da filin waje. Saboda wannan dalili, daga 18 ga Yuli, 2020 har zuwa Yuli na 2023 an cika tattakawar. Auna haikalin a yau, tare da bakwai tsawa waɗanda suke wakiltar bayyana jerin al’amuran da suka faru ƙarƙashin saƙonnin mala’ika na farko da na biyu, shi ne aikin da aka ɗora wa Yohanna. “Babban aikinmu” shi ne mu “haɗa” saƙonnin mala’iku uku, ta haka muna gano wani aikin annabci da ba a taɓa yi ba a tarihin alkawari da ya gabata, kuma ko yanzu ma da wuya sosai a yi shi. Sa’ad da muka bar filin waje wanda yake wakiltar lokutan al’ummai, muna barin shekaru 1260 na tsanantawar papanci waɗanda suka ƙare a lokacin ƙarshe a 1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Haikalin da aka gina cikin shekaru arba’in da shida a tarihin Millerite yana nuna wani haikali da ake ginawa tun daga Yulin 2023 har zuwa ɗan kafin dokar Lahadi. Wannan tarihin shi ne lokacin tsãwa bakwai, “abubuwan da za su faru nan gaba,” waɗanda “za a”, ba wai watakila za a ba, “bayyana su a cikin jerinsu.”

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Sa’ad da muka haɗa tarihin mala’ika na fari da na na biyu, za mu ga cewa tarihin yana farawa da baƙin ciki na alpha kuma yana ƙarewa da baƙin ciki na omega. Sa’ad da muka daidaita alamomin annabci a tarihin mala’ika na fari daga 1840 har zuwa 19 ga Afrilu, 1844, da alamomin mala’ika na biyu wanda ya iso a wancan lokaci ya kuma ci gaba har zuwa zuwan na uku a 22 ga Oktoba, 1844—muna da lokuta biyu da duka biyun suke farawa kuma suke ƙarewa da zuwan mala’ika. Tarihin daga na fari zuwa na biyu yana kwatanta tarihin daga na biyu zuwa na uku.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Ana samun shaidar annabci cewa wannan ingantacciyar amfani ce a cikin alpha da omega na wannan amfani. Layuka guda biyu masu tafiya a layi ɗaya da aka yi amfani da su tare, kuma farkon da ƙarshen duka layukan biyu, suna nuna isowar wani mala’ika. Sa’an nan idan aka haɗa su layi bisa layi tare su zama layi ɗaya, farkon yana nuna babban baƙin ciki na farko, kuma ƙarshen yana nuna babban baƙin ciki mai girma. Ana kuma samun wata ƙarin hujja a cikin ƙa’idodin alpha da omega, waɗanda suke nuna cewa ƙarshen ya fi farkon girma. Wani baƙin ciki na alpha da ya ƙare da babban baƙin ciki mai girma na omega yana nuna ƙanƙantar da girman ɓangarorin alpha da omega.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Sa’ad da muka fara daga 19 ga Afrilu, 1844, (zuwan mala’ika na biyu wanda yake kaiwa ga zuwan na uku a 22 ga Oktoba, 1844); sa’an nan kuma mu fara layi na biyu a 11 ga Agusta, 1840, wanda ya ƙare a 19 ga Afrilu, 1844, sai mu ga cewa babban baƙin cikin 19 ga Afrilu, 1844 shi ne duka alpha da omega na layin annabci wanda ake samarwa ta wurin haɗa layin annabcin mala’ika na farko da na biyu.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

A ƙarshen wannan lokaci, kana da mala’ika na uku yana zuwa tare da mala’ika na biyu, ta haka yana nuna 9/11 a alama, da kuma muryoyi biyu na mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas. Waɗannan muryoyi biyu su ne saƙonnin mala’ika na biyu da na uku, kuma waɗannan mala’iku biyu sun taɓa juna a ranar 22 ga Oktoba, 1844, kuma suna sāke haɗuwa sa’ad da aka kawo tarihohi biyun tare bisa layi bisa layi. Sa’ad da aka kawo su tare ta wannan hanya, suna wakiltar tarihin daga baƙin cikin farko har zuwa babban baƙin ciki, kuma alamar hanya da ke tsakiyar wannan tarihin a zamanin Milleriyawa ita ce taron sansani na Exeter inda aka bayyana rukunai biyu na masu sujada, waɗanda suke wakiltar tawaye na budurwai marasa hikima a cikin misalin, suna kuma bayyana alamar hanyar tsakiya a matsayin tawaye.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Tsawararraki bakwai suna wakiltar tarihin saƙonnin mala’ika na fari da na biyu a haɗe, layi bisa layi, wanda daga nan yake bayyana wani tarihi daga baƙin cikin farko har zuwa babban baƙin ciki a cikin tarihin dubu ɗari da arba’in da huɗu. Fahimtar abin da wannan tarihi yake wakilta ta annabci tana daidaita daidai da saƙon da aka wakilta a Daniyel sha biyu a matsayin abin da aka hatimce har zuwa lokacin ƙarshe.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Za mu ci gaba da wannan bincike a talifi na gaba, amma zan bar ɓangaren wahayi na ƙarshe na Daniyel wanda yake magana ne kaɗai game da misalin da Daniyel ya bayar na mutanen Allah a kwanaki na ƙarshe. Ka lura, a cikin mahallin ƙa’idar ambaton farko, cewa a aya ta ɗaya Daniyel yana cikin rukunin waɗanda suka fahimci wahayin. Abu na farko da aka ambata a cikin wahayin shi ne misalin Daniyel a matsayin masu hikima waɗanda suke fahimta, kuma ayoyi tara na ƙarshe dukkansu suna magana ne game da masu hikima waɗanda suke fahimta a rana ta ashirin da biyu.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> A shekara ta uku ta mulkin Sairus, sarkin Farisa, aka bayyana wa Daniyel wani al’amari, wanda ake kira Belteshazzar; al’amarin kuwa gaskiya ne, amma lokacin da aka ƙayyade yana da tsawo. Kuma ya fahimci al’amarin, ya kuma sami fahimtar wahayin.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> A waɗannan kwanaki ni, Daniyel, ina cikin baƙin ciki har tsawon cikakkun makonni uku. Ban ci abinci mai daɗi ba, nama ko ruwan inabi kuma bai shiga bakina ba, ban kuma shafa wa kaina mai ko kaɗan ba, sai da cikakkun makonni uku suka cika. A ranar ashirin da huɗu ta wata na fari kuwa, ina a gefen babban kogin nan, wanda ake kira Hiddekel; sai na ɗaga idona, na duba, ga shi kuma,

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> wani mutum sanye da lilin, wanda kugunsa a ɗaure yake da zinar nan mai kyau ta Uphaz: Jikinsa kuma kamar dutsen beryl yake, fuskarsa kuwa kamar hasken walƙiya, idanunsa kuma kamar fitilun wuta, hannuwansa da ƙafafunsa kuma kamar tagulla mai goge a launi, muryar maganarsa kuma kamar muryar taro mai yawa.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Ni kaɗai ne ni Daniyel na ga wahayin: gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawa ta kama su, har suka gudu suka ɓuya. Saboda haka aka bar ni ni kaɗai, na ga wannan babban wahayi, kuma babu wani ƙarfi da ya rage a cikina: gama kyawuna ya juya a cikina ya zama ruɓewa, kuma ban riƙe wani ƙarfi ba.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Duk da haka na ji muryar kalmominsa; kuma sa’ad da na ji muryar kalmominsa, sai wani barci mai zurfi ya fāɗo mini alhali ina a kan fuskata, fuskata kuma tana ga ƙasa. Sai ga shi, wata hannu ta taɓa ni, wadda ta ɗaga ni bisa gwiwoyina da bisa tafin hannuwana. Sai ya ce mini,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> Ya Daniyel, mutum ƙaunatacce ƙwarai, ka fahimci kalmomin da nake faɗa maka, ka kuma tsaya daidai: gama zuwa gare ka ne yanzu aka aiko ni.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Sa’ad da ya faɗa mini wannan magana, na tsaya ina rawar jiki. Sa’an nan ya ce mini,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Kada ka ji tsoro, Daniyel, gama tun daga ranar farko da ka sa zuciyarka ga fahimta, kuma ka ƙasƙantar da kanka a gaban Allahnka, an ji maganganunka, kuma na zo ne saboda maganganunka. Amma shugaban mulkin Farisa ya yi tsayayya da ni har kwana ashirin da ɗaya; amma ga shi, Mika’ilu, ɗaya daga cikin manyan shugabanni, ya zo domin ya taimake ni; kuma na tsaya can tare da sarakunan Farisa.

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

> Yanzu na zo ne domin in sa ka fahimci abin da zai sami mutanenka a kwanaki na ƙarshe: gama hangen nesa har yanzu na kwanaki da yawa ne.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Sa’ad da ya faɗa mini irin waɗannan kalmomi, sai na karkatar da fuskata zuwa ƙasa, na zama marar magana. Sai ga wani mai kama da siffar ’ya’yan mutane ya taɓa leɓunana; sa’an nan na buɗe bakina, na yi magana, na ce wa wanda yake tsaye a gabana,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Ya ubangijina, ta wurin wahayin nan baƙin cikina ya komo a kaina, kuma ban riƙe wani ƙarfi ba. Gama ta yaya bawan wannan ubangijina zai yi magana da wannan ubangijina?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> gama ni kuwa, nan take ƙarfi bai ƙara kasancewa a cikina ba, haka kuma babu numfashi da ya rage a cikina. Sai kuma wani mai kama da surar mutum ya sāke zuwa ya taɓa ni, ya ƙarfafa ni, Kuma ya ce,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Ya kai mutum ƙaunatacce ƙwarai, kada ka ji tsoro: salama ta tabbata a gare ka, ka yi ƙarfi, i, ka yi ƙarfi. Sa’ad da ya yi mini magana kuwa, sai na sami ƙarfi, na ce, Bari ubangijina ya yi magana; gama ka ƙarfafa ni. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe: mutane da yawa za su yi ta kai da komowa, ilimi kuma zai ƙaru.

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

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

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

> Sai na ji mutumin nan da yake sanye da lilin, wanda yake bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya kuma rantse da Wanda yake raye har abada cewa zai kasance na ɗan lokaci, da lokuta, da rabin lokaci; kuma sa’ad da ya gama watsar da ikon tsarkakan mutanen, dukan waɗannan abubuwa za su cika.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Na kuwa ji, amma ban fahimta ba; sai na ce, Ya Ubangijina, mene ne zai zama ƙarshen waɗannan abubuwa?

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> Sai ya ce, Ka tafi, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa ƙarshen zamani. Mutane da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta: kuma ba ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta.

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

> Kuma tun daga lokacin da za a kawar da hadayar yau da kullum, a kuma kafa abin ƙyama mai kawo kufai, za a yi kwana dubu ɗaya da ɗari biyu da casa’in.

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

> Albarka ta tabbata ga wanda ya yi haƙuri ya kuma kai ga kwanaki dubu ɗaya da ɗari uku da talatin da biyar.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Amma ka tafi hanyarka har zuwa ƙarshe ya zo: gama za ka huta, kuma za ka tsaya cikin rabonka a ƙarshen kwanaki. Daniyel 10:1–18; 12:4–13.

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