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

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

Number Thirteen

Lamba Sha Uku

Author

Jeff Pippenger

Published

December 18, 2025

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We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.

A halin yanzu muna magana ne game da alamar annabci ta 1863. Muna mai da hankalinmu kan Kadesh na Littafi Mai Tsarki a matsayin alamar tawayen Isra’ila ta dā game da “hutun” da ya jawo mutuwarsu a cikin wani lokaci da ya kai ga kololuwa a Kadesh, ta haka yana kwatanta ƙin “tsoffin hanyoyi” na Irmiya a 1863 sa’ad da aka ƙi “sau bakwai” na Lawiyawa ashirin da shida.

In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.

A cikin neman hasken da yake da alaƙa da Kadesh da 1863, muna ta tantance gwaje-gwaje goma da suka kai har zuwa Kadesh. Mun riga mun gano gwaje-gwaje uku na farko a matsayin gwajin manna. Ana iya wakiltar waɗannan matakai uku a matsayin mu’ujizai ko gwaje-gwaje, kuma hutun Asabbaci, kasancewarsa gwaji na farko cikin gwaje-gwaje goman, yana daidai da gwaji na goma, wanda Bulus ya bayyana a sarari ƙwarai a cikin Ibraniyawa a matsayin “hutu.” Gwaje-gwaje goman suna da hutun alfa da hutun omega.

It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”

Ba kome yadda ɗalibin annabci yake so ya ayyana “hutun” da Ibraniyawa suka ƙi a Kadesh ba—gama a ma’anar annabci kowane “hutu,” (layi bisa layi) yana nufin “hutun da wartsakarwa” wadda ita ce ruwan sama na ƙarshe. Kadesh alama ce ta musamman ta ƙin saƙon ruwan sama na ƙarshe, haka kuma ta ƙin kwarewar ruwan sama na ƙarshe, domin hatimin da ake cika a kan dubu ɗari da arba’in da huɗu a Kadesh, daidaituwa ce a cikin gaskiya duka “ta fuskar hankali da kuma ta fuskar ruhu.”

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Da zaran an hatimce mutanen Allah a goshinsu—ba wani hatimi ko alama ba ce da za a iya gani, sai dai kafuwa cikin gaskiya, ta fuskar fahimta da kuma ta ruhaniya, har ba za a iya girgiza su ba—da zaran an hatimce mutanen Allah kuma aka shirya su domin girgizawar, za ta zo. Hakika, ta riga ta fara; shari’un Allah yanzu suna bisa ƙasar, domin su yi mana gargadi, domin mu san abin da ke zuwa.” The Seventh-day Adventist Bible Commentary, juzu’i na 4, 1161.

To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.

Kafuwa “cikin gaskiya” “ta fuskar hankali” yana wakiltar karɓar hanyar “layi bisa layi” a matsayin tafarki kaɗai tilo mai tsarkakewa a cikin nazarin Maganar Allah. An tabbatar da wannan ƙuntatacciyar hanya a matsayin hanya madaidaiciya a watan Agustan 1840, sa’ad da “jama’a da yawa suka gamsu da daidaiton ƙa’idojin fassarar annabci da Miller da abokan aikinsa suka runguma, kuma aka ba motsin zuwan Ubangiji ƙwarin gwiwa mai banmamaki.” “Ƙwarin gwiwa mai banmamaki” yana wakiltar bayyanuwar ikon Ruhu Mai Tsarki wanda ya aike da saƙon mala’ika na fari a duniya baki ɗaya a shekarar 1840.

Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.

Waɗanda suka shiga cikin aikin da yake wakiltar “gagarumin motsi mai banmamaki” an ba su iko su yi wannan aikin ne ta wurin ikon Ruhu Mai Tsarki. Ruhu Mai Tsarki ya bayyana ikonsa ne kawai a tsakanin waɗanda suka karɓi tsattsarkan tsarin aiki. Ruhu Mai Tsarki ya bayyana ikonsa ne kawai a cikin waɗanda suka karɓi tsattsarkan tsarin aiki.

Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.

Kafuwa cikin gaskiya ta fuskar fahimta shi ne karɓar tsarin layi bisa layi, kuma “karɓar” tsarin layi bisa layi ana wakilta shi ga wani ɗan Laodicea a matsayin buɗe ƙofar zuciya domin shiga na Manzon zuwa Laodicea a cikin mutumin Ruhu Mai Tsarki. Karɓar wannan tsattsarkan tsari yana kawo ikon Ruhu Mai Tsarki cikin tunanin waɗanda suke kafuwa cikin gaskiya ta fuskar fahimta. Karɓar wannan tsari yana haifar da ruhaniyya wadda ake wakilta a matsayin haɗuwar Allahntaka da ɗan’adamntaka. Aiwatar da tsarin Littafi Mai Tsarki na layi bisa layi, sa’ad da aka gauraya shi da bangaskiya, ana wakilta shi a matsayin kafuwa cikin gaskiya ta fuskar fahimta, kuma gaskiyar (saƙon) da tsarin yake samarwa ba za a iya raba ta da Yesu ba, wanda shi ne Kalma. Karɓar saƙon Kalmarsa shi ne karɓar Ruhu Mai Tsarki cikin tunaninka. Saboda haka, kafuwa cikin gaskiya ta fuskar fahimta yana haifar da ƙwarewar ruhaniya wadda take karɓar hatimin amincewar Allah.

Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—to “whom he said, ‘This is the rest wherewith ye may cause the weary to rest; and this is the refreshing’: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Kadesh shi ne gwaji na ƙarshe ga Isra’ila ta dā. Azuzuwan biyu na masu shan ruwan inabi a cikin littafin Joel an raba su kuma an bambanta su da juna bisa ga ƙin amincewa ko karɓar saƙon ruwan sama na ƙarshe wanda Joel ya bayyana a matsayin “sabon ruwan inabi” saɓanin gurɓataccen ruwan inabin da ɗayan ajin yake sha. “Sabon ruwan inabi” na Joel shi ne “hutawa” na Bulus a cikin Ibraniyawa uku da huɗu. Haka kuma shi ne abin da “mashayan mayen Ifraimu” na Ishaya suka ƙi “ji”—ga waɗanda ya ce, “Wannan shi ne hutawar da za ku sa mai gajiya ya huta da ita; wannan kuma shi ne wartsakewar”: duk da haka ba su yarda su ji ba. Amma maganar Ubangiji ta zama gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; a nan kaɗan, a can kaɗan; domin su tafi, su fāɗi da baya, a kakkarya su, a tarko su, a kuma kama su.”

We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.

Mun gane cewa tawāyen ɗan marakin zinariya na Haruna yana wakiltar ‘biyu’ daga cikin gwaje-gwaje goma waɗanda suka ƙare a Kadesh. Rarraba wancan gwaji zuwa gwaje-gwaje biyu ya yi daidai da lokacin gwaji na ruwan sama na ƙarshe wanda “gwajin siffar dabbar” yake wakilta, wato gwajin da yake ƙayyade makomar mutanen Allah. Ru’ya ta Yohanna sura ta goma sha uku tana bayyana ‘tawaye,’ gama lamba ‘goma sha uku’ tana wakiltar tawaye.

The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.

Babbin ya fara da dabbar teku ta papacy, babban alamar tawaye a bisa duniya, kamar yadda Daniyel ya bayyana ta a matsayin ikon da yake furta manyan kalmomi gāba da Maɗaukaki. Wannan tawaye kuma tawayar dabbar ƙasa ce ta biyo baya, wato, Amurka, wadda daga nan ta tilasta wa dukan duniya su bi misalinta na tawaye. Tsarin tawaye na uku a cikin babin yana samuwa a cikin na farkon tawaye uku ɗin, wanda aka wakilta da dabbar teku, alamar Vatican. A aya ta goma sha ɗaya Amurka tana magana kamar dragon, ta haka kuwa tana kafa siffa ga dabbar—siffar Vatican. Daga aya ta goma sha biyu zuwa gaba kuma, Amurka tana tilasta wa duniya ta yi haka ma. Tawayen Haruna yana da fuska biyu, yana wakiltar tawayen Amurka, sa’an nan kuma tawayen dukan duniya lokacin da aka tilasta siffar Vatican ta duniya.

Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.

Tawaye ta Haruna tana fayyace waɗannan lokuta biyu duka, waɗanda aka wakilta a matsayin bautar gumaka lokacin da Musa ba ya nan, sannan kuma aka biyo da bautar gumaka lokacin da Musa yana nan. Musa yana ta karɓar Shari’a, sabili da haka yana wakiltar Shari’ar Allah a matsayin maɓallin raba hanya a cikin tawayen. Jarabawar da siffar zinariya ta ɗan maraƙi—dabba ta Haruna ta wakilta ita ce jarabawar shekara ta 1863.

It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.

Gwajin dokar Lahadi ne, yana wakiltar layin rabuwa tsakanin rai da mutuwa. Shi ne layin rabuwa tsakanin Ƙasar Alƙawari ko mutuwa a cikin jeji, layin rabuwa tsakanin alamar dabbar ko hatimin Allah, layin rabuwa tsakanin ƙaddarar Shebna ɗan Laodikiya ko Eliyakim ɗan Filadelfiya. Gwaje-gwaje uku na farko, waɗanda manna ta wakilta, suna alamar rigimar Asabar ko Lahadi, kamar yadda gwaji na goma ma yake yi. Layin rabuwa a cikin tawayen ɗan marakin zinariya na Haruna yana wakiltar gwaji na biyar da na shida duka biyu—kuma ita ce dokar Lahadi.

The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.

Gwaji na huɗu shi ne ruwan da yake a Massa, ma’ana “gwaji”, da Meriba, ma’ana “tutar Jehovah”, kuma yana cikin Fitowa 17:1–7, inda aka bayyana shi kai tsaye a matsayin “gwada Ubangiji”.

> And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

> Dukan taron jama’ar ’ya’yan Isra’ila kuwa suka tashi daga jejin Sin, suna yin tafiyarsu mataki-mataki, bisa ga umarnin Ubangiji, suka sauka a Refidim; amma ba ruwa a can domin jama’a su sha. Saboda haka jama’a suka yi faɗa da Musa, suka ce, Ka ba mu ruwa mu sha. Sai Musa ya ce musu, Don me kuke yi mini faɗa? Don me kuke gwada Ubangiji? Jama’a kuwa suka ƙishirwace ruwa a can; sai jama’a suka yi gunaguni a kan Musa, suka ce, Don me ka fito da mu daga Masar, domin ka kashe mu da ’ya’yanmu da dabbobinmu da ƙishirwa?

> And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.

> Sai Musa ya yi kuka ga Ubangiji, yana cewa, Me zan yi wa wannan jama'a? Sun kusa su jefe ni da duwatsu.

> And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

> Sai Ubangiji ya ce wa Musa, Ka shiga gaba a gaban jama’a, ka kuma ɗauki waɗansu daga cikin dattawan Isra’ila tare da kai; sandarka kuma, wadda ka bugi kogin da ita, ka riƙe a hannunka, ka tafi. Ga shi, zan tsaya a gabanka a can a kan dutsen a Horeb; za ka bugi dutsen, ruwa kuma zai fito daga cikinsa, domin jama’a su sha. Musa kuwa ya yi haka a gaban idanun dattawan Isra’ila.

> And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.

> Sai ya sa wa wurin suna Massa da Meriba, saboda gardamar ’ya’yan Isra’ila, kuma saboda sun gwada Ubangiji, suna cewa, “Ubangiji yana tare da mu ne, ko kuwa ba ya tare da mu?” Fitowa 17:1–7.

The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.

Jarabawar da “Massah” ke wakilta, da tutar da “Meribah” ke wakilta, su ne alfa na annabci wanda yake haɗuwa da omegarsa ta annabci sa’ad da Musa ya bugi wannan Dutsen a karo na biyu. Wannan yana nufin cewa na huɗu cikin tsokanar goma ana wakilta shi a Kadesh, gama Kadesh na biyu shi ne inda Musa ya bugi Dutsen cikin tawaye. Wannan yana nuna cewa Kadesh, a matsayin alama, ya ƙunshi gwajin ruwa wanda yake haifar da tuta.

The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.

Gwajin ruwan da yake haifar da tuta shi ne gwajin saƙon ruwan sama na ƙarshe. Shekara ta 1863 ita ce inda ya kamata a ɗaga tutar, amma kaito; 1863 ta kasance ne kawai Kadesh ta fari, kuma Kadesh ta biyu tana a dokar Lahadi mai zuwa ba da daɗewa ba. Massah da Meribah suna wakiltar gwaji na ƙarshe ga dubu ɗari da arba’in da huɗu jim kaɗan kafin a ɗaga su a matsayin tuta a dokar Lahadi. Ba ikon Roma ba ne, ko ikon Yahudawa, ne ya shirya mutuwar Almasihu. An ba da wannan iko izni ne a cikin shawarar Sama tun zamanai da yawa kafin gicciye. Musa ya yi amfani da sandarsa, sandar da Allah da kansa ya shafa domin ta bugi Dutsen—amma sau ɗaya kawai. Wannan Dutsen, bisa ga wahayi, ana wakiltarsa da saƙonnin 1840 zuwa 1844, waɗanda su ne tsofaffin gaskiyoyin tushe da suke wakiltar tafarkin masu adalci. A cikin gwajin da Massah take wakilta, ruwan da yake ceto shi ne ruwan da yake fitowa daga Dutsen tsofaffin hanyoyi. Wannan ruwan yana gwadawa kuma yana fitar da rukuni biyu; ɗaya domin alamar dabbar, ɗaya kuma domin hatimin Allah, kamar yadda hatimin Allah yake a kan waɗanda aka ɗaga a matsayin tuta, kamar yadda Meribah take wakilta.

The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.

An gama haikalin kafin umarni na uku na Artashasta, abin da ya tabbatar da cewa haikalin Millerite da Kristi ya gina a cikin shekaru 46 daga 1798 zuwa 1844, an gama shi kafin mala’ika na uku, wanda zuwan umarni na uku yake wakilta. Dubu ɗari da arba’in da huɗu ana hatimce su ne nan kusa kafin dokar Lahadi, inda daga nan ake ɗaga su a matsayin hadayar tuta ta nunan ’ya’yan fari na Fentikos, kamar yadda ya kasance a zamanin dā. Massa da Meriba suna bayyana gwajin ruwa da saƙon Kiran Tsakar Dare yake wakilta a cikin tarihin mala’ika na farko da na uku.

The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.

Aikin haɗa Allahntaka da mutuntaka kuma ana wakilta shi a matsayin haɗuwar haikali biyu. Haka kuma ana wakilta shi a matsayin aure, inda namiji da mace, ko kuma haikalin mace da haikalin namiji, ake haɗa su su zama jiki ɗaya. Almasihu ya gina haikalin Millerite domin ya kai su cikin Haikalinsa na Sama inda za su sami “hutawa,” wanda aka wakilta a cikin tarihin 1844 da Asabar ta rana ta bakwai.

When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.

Sa’ad da aka aiwatar da wannan fahimta game da Massa da Meriba, a matsayin jarabawa ta huɗu, a tsakanin wata jarabawa ta buɗewa wadda ita ma tana wakiltar jarabawa uku, wadda kuma sai dokar Lahadi ta jarabawa ta biyar da ta shida ta biyo bayanta—sai ka iya gani, amma sai dai in kana shirye ka gani, cewa jarabawar manna mai ɓangarori uku ita ce jarabawa ta farko, sannan wata jarabawa ta biyo baya wadda take gabatar da jarabawa ta uku mai ɓangarori biyu ta ɗan marakin zinariya na Haruna. Massa da Meriba ana wakilta su tare, gama a cikin saƙon mala’ika na biyu kaɗai ne ake samun “ninkawa” na annabci. Jarabawa uku na farko na manna su ne saƙon mala’ika na farko. Jarabawar Massa da Meriba ita ce saƙon mala’ika na biyu, tawayen Haruna kuwa shi ne saƙon mala’ika na uku.

The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.

Gwaji na biyar shi ne gwajin ɗan marakin zinariya na Haruna, wanda ya fara da bayyanuwar bautar gumaka sa’ad da ’yan tawaye suka yi zaton cewa tawayensu tsirara a ɓoye yake ga Allah.

> And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.

> Da mutanen kuwa suka ga Musa ya jinkirta saukowa daga dutsen, sai mutanen suka taru wurin Haruna, suka ce masa, Tashi, ka yi mana alloli waɗanda za su riƙa tafiya a gabanmu; gama wannan Musa, mutumin nan da ya fito da mu daga ƙasar Masar, ba mu san abin da ya same shi ba. Sai Haruna ya ce musu, Ku cire ’yan kunnen zinariya da suke a kunnuwan matanku, da ’ya’yanku maza, da ’ya’yanku mata, ku kawo mini su. Sai dukan mutanen suka cire ’yan kunnen zinariya da suke a kunnuwansu, suka kawo wa Haruna su. Ya kuwa karɓe su daga hannuwansu, ya sassaƙa shi da kayan sassaƙa, bayan ya yi shi ɗan maraƙi na zubi; sai suka ce, Waɗannan su ne allolinka, ya Isra’ila, waɗanda suka fito da kai daga ƙasar Masar. Da Haruna ya ga haka, sai ya gina bagadi a gabansa; Haruna kuwa ya yi shela, ya ce, Gobe idi ne ga Ubangiji.

> And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.

> Da safe suka tashi da sassafe washegari, suka miƙa hadayun ƙonawa, suka kawo hadayun salama; jama’a kuwa suka zauna domin su ci su sha, sa’an nan suka tashi su yi rawa. Fitowa 32:1–6.

The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.

Gwaji na shida shi ne sashe na biyu na tawaye na ɗan marakin zinariya, sa’ad da Musa ya dawo daga karɓar Dokoki Goma. Musa ya yi tambaya, “Wane ne yake a gefen Ubangiji?” mafi yawansu suka ci gaba da kasancewa ba sa ɗaukar matsayi ko kuwa suka goyi bayan masu bautar gumaka, suna bayyana wannan tawaye ɗaya a sarari a gaban mai shiga tsakani.

The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.

Jarabawa ta biyar da ta shida suna nuni a sarari kuma suna daidaita da dokar Lahadi. Iliya a kan Dutsen Karmel ya yi irin wannan tambaya kamar yadda Musa ya yi. Zaɓi a yau wa za ku bauta wa, yana nuni ga jarabawar dokar Lahadi. Alamar gwajin siffar dabbar tana nuni ga dokar Lahadi. Rarrabuwar Lawiyawa a cikin labarin Haruna da rarrabuwar kabilu goma sha biyu a cikin labarin maruƙa biyu na zinariya na Yerobowam, suna bayyana rarrabuwar masu hikima da marasa hikima a lokacin dokar Lahadi. Laodikeyawa su ne budurwai marasa hikima, kamar yadda ’Yar’uwa White ta shaida, sabili da haka rarrabuwar budurwai a lokacin dokar Lahadi ita ce rarrabuwar Laodikeyawa da Filadelfiyawa. Jarabawa ta biyar da ta shida, waɗanda su ne jarabawa guda ɗaya mai fuska biyu, suna daidaita da dokar Lahadi, wanda ke nufin suna daidaita da 1863, da Kadesh.

Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.

Babi na talatin da biyu da na talatin da uku na Fitowa sun cika a ranar guda ɗaya ƙwarai, tazarar sa’o’i kaɗan ce kawai a tsakaninsu, kuma wannan ranar tana wakiltar 1863 da Kadesh. A cikin babi na talatin da uku Musa ya roƙi ya ga ɗaukakar Allah. Saboda haka, muna ganin Musa a cikin tsokana ta biyar da ta shida ana sāke shi zuwa cikin mutum dubu ɗari da arba’in da huɗu. Wannan Musa ɗin kuma yana Kadesh yana bugun Dutsen a karo na biyu, ta haka yana wakiltar wani rukuni da Dutsen ya murƙushe su, domin sun ƙi su fāɗi a kansa. Wannan Dutsen saƙo ne, sabili da haka akwai alamu biyu na Musa a Kadesh, ɗaya yana bayyana ɗaukakar Allah, ɗayan kuma yana ƙin Dutsen.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Bari waɗanda suke tsaye a matsayin masu tsaron Allah a kan katangar Sihiyona su zama mutane masu iya ganin hatsarori tun kafin jama’a su gan su,—mutane masu iya bambance tsakanin gaskiya da kuskure, adalci da rashin adalci.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “An riga an ba da gargadi: Kada a yarda wani abu ya shigo da zai girgiza tushen bangaskiyar da muka kasance muna ginawa a kai tun daga lokacin da saƙon ya zo a 1842, 1843, da 1844. Na kasance cikin wannan saƙo, kuma tun daga wancan lokaci nake tsaye a gaban duniya, mai aminci ga hasken da Allah ya ba mu. Ba mu da niyyar ɗauke ƙafafunmu daga kan dandalin da aka sa su a kai ba, yayin da kullum da kullum muke neman Ubangiji da addu’a ta ƙwarai, muna neman haske. Kuna tsammani zan iya watsar da hasken da Allah ya ba ni? Zai kasance kamar Dutsen Zamani. Yana ta yi mini jagora tun daga lokacin da aka ba ni shi.” Review and Herald, Afrilu 14, 1903.

One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.

Ɗaya daga cikin alamomin “Musa a Kadesh” shi ne buga Dutsen da sanda, alamar iko. A karo na farko ikon Allah ne, a karo na biyu kuma ikon mutum ne. Rukunin da Musa yake wakilta a Kadesh na biyu an kwatanta su a matsayin mashaya na Ifraimu, waɗanda suke amfani da ikon tauhidinsu (sanda) domin su kai hari ga saƙon ruwan sama na ƙarshe, wanda shi ne saƙon tsofaffin hanyoyi na 1840 zuwa 1844.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Dukkan saƙonnin da aka bayar daga 1840–1844 dole ne a sa su zama masu ƙarfi yanzu, domin akwai mutane da yawa da suka rasa alkiblarsu. Dole ne saƙonnin su isa ga dukan ikklisiyoyi.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Almasihu ya ce, ‘Masu albarka ne idanunku, gama suna gani; da kunnuwanku, gama suna ji. Gama hakika ina gaya muku, annabawa da yawa da adalai sun yi marmarin ganin abubuwan nan da kuke gani, amma ba su gan su ba; da kuma jin abubuwan nan da kuke ji, amma ba su ji su ba’ [Matiyu 13:16, 17]. Masu albarka ne idanun da suka ga abubuwan da aka gani a 1843 da 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “An ba da saƙon. Kuma bai kamata a yi jinkiri wajen maimaita saƙon ba, domin alamu na zamani suna cika; dole ne a kammala aikin ƙarshe. Za a yi babban aiki cikin ɗan gajeren lokaci. Ba da daɗewa ba za a ba da saƙo bisa nufin Allah wanda zai ƙaru ya zama kira mai ƙarfi. Sa’an nan Daniyel zai tsaya a matsayinsa, ya ba da shaidarsa.” Manuscript Releases, juzu’i na 21, 437.

The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.

Gwaji na farko na manna gwaje-gwaje uku ne. Na ƙarshe cikin gwaje-gwaje goma shi ne gwajin mala’ika na uku. Duka na farko da na ƙarshe suna wakiltar “hutawa” a matsayin alamar gwajin. Gwaji na farko gwaje-gwaje uku ne, yana wakiltar mala’ika na farko wanda mala’ika na biyu yake biye da shi, amma gwaji na huɗu, inda hatimcewa da ɗaukaka a matsayin tuta suke akwai, Massa da Meriba ne suke wakiltarsa. Mala’ika na uku, wanda gwaje-gwaje na biyar da na shida suke wakilta, shi ne gwaji na uku, wanda ya biyo bayan gwaji na biyu na Massa da Meriba, da kuma gwaji na farko na manna.

The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.

Tsokanar da aka yi a Taberah kamar yadda aka bayyana a cikin Littafin Ƙidaya 11:1–3 ita ce gwaji na bakwai. Ayoyin da suke gabatar da gwajin bangaskiya mai zafi wanda “Taberah” ke wakilta—wato ‘wurin ƙonewa’—sun zo ne bayan ayoyin da suke bayyana tafiyar mutanen Allah cikin jeji. An kwatanta rashin haƙurin da ya bayyana a sura ta goma da dubu ɗari da arba’in da huɗu waɗanda suke bin Ɗan Ragon duk inda yake tafiya. Waɗannan su ne waɗanda suke da haƙurin tsarkaka, amma Isra’ila ta dā tana nuna rashin haƙuri a sura ta goma wanda ya kai su ga jarabawarsu mai zafi a sura ta goma sha ɗaya.

> And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.

> Sai suka tashi daga dutsen Ubangiji, suka yi tafiyar kwana uku; akwatin alkawarin Ubangiji kuwa yana gabansu a cikin tafiyar kwana ukun nan, domin ya nemo musu wurin hutawa. Gajimaren Ubangiji kuma yana bisansu da rana, sa’ad da suka tashi daga sansani. Sai ya zama, a duk lokacin da akwatin ya tashi gaba, Musa yakan ce, Ka tashi, ya Ubangiji, bari maƙiyanka su watse; bari kuma masu ƙinka su gudu daga gabanka. Kuma sa’ad da ya tsaya, sai ya ce, Ka komo, ya Ubangiji, zuwa ga dubban dubbai na Isra’ila. Ƙidaya 10:33–36.

The next verse introduces the rebellion of Taberah.

Aya ta gaba tana gabatar da tawayar Taberah.

> And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.

> Sa’ad da mutanen suka yi gunaguni, sai ya ɓata wa Ubangiji rai; Ubangiji kuwa ya ji shi; fushinsa kuma ya ƙuna; sai wutar Ubangiji ta kama a cikinsu, ta cinye waɗanda suke a gefen iyakar sansani. Mutanen kuwa suka yi kuka ga Musa; sa’ad da Musa ya yi addu’a ga Ubangiji, sai wutar ta mutu. Ya kuma sa wa wurin suna Tabera, domin wutar Ubangiji ta kama a cikinsu. Lissafi 11:1–3.

The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.

Tsokanar da ta biyo bayan bayyanar wuta ita ce marmarin cin abincin nama, kuma ita ce gwaji na takwas. Ana samun wannan a Littafin Lissafi 11:4–34. Gunagunin da aka yi a Taberah yana wakiltar wata lalatacciyar ɗabi’a ta sama, rashin haƙuri, kuma tawayar sha’awar tukwanen naman Masar tana wakiltar ɗabi’ar ƙasa. Wutar tana wakiltar tsarkakewa ta wuta ta Manzon Alkawari a Malachi sura ta uku, domin a ma’anar annabci Taberah na nufin wurin ƙonewa, kuma wurin ƙonewar a cikin Maganar annabcin Allah yana cikin Malachi uku, inda wuta take haifar da wani rukuni marar haƙuri da aka ƙaddara domin a tsarkake shi ta hanyar ƙonewa, da kuma wani rukuni mai haƙuri waɗanda ake tsarkakewa kamar hadaya wadda ake ɗagawa sama.

Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.

Waɗanda Musa yake wakilta a cikin gwaji mai ninki biyu na yanayi na sama da na ƙasa na Taberah su ne mutum dubu ɗari da arba’in da huɗu waɗanda suka kafu a cikin gaskiya, ta fuskar fahimta ta hankali da kuma ta ruhaniya. Hankali yana gane yanayin sama, kuma a ruhaniyance yana wakiltar haɗuwar Allahntaka da bil’adama. Allahntaka ba za ta iya haɗuwa da bil’adama ba sai lokacin da aka gicciye yanayin ƙasa ya kuma mutu. Kafuwa a cikin gaskiya ta fuskar hankali da ta ruhaniya tana wakiltar gogewar samun hatimi. Wutannin Taberah suna wakiltar rabuwa ta ƙarshe tsakanin alkama da ciyawar banza a cikin aikin Kristi na tā da haikalin mutum dubu ɗari da arba’in da huɗu.

The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.

Jarabawa ta tara ita ce tawayen Maryamu da Haruna da ake samu a Littafin Lissafi 12. Tsokanar ba ta bambanta da tsokanar Kora, Datan da Abiram ko ta Minneapolis a shekara ta 1888 ba. Batun bai tsaya ga ƙin saƙon Allah kaɗai ba, amma har da ƙin zaɓin shugabanci da Allah ya yi.

The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.

Hukuncin shugabannin da suka ƙi ba saƙon kaɗai ba, har ma da mai ɗauke da saƙon, yana gabata ga gwaji na goma. Jagoranci yana bayyana a matsayin masu ridda jim kaɗan kafin dokar Lahadi, wadda ita ce gwaji na goma. Dokar Lahadi tana daidaituwa da gicciye, kuma a kan hanyar zuwa ga gicciye, wato dokar Lahadi, jagoranci ya zaɓi Barabbas, Almasihu na ƙarya, gama “bar” na nufin ‘ɗan’ kuma “abba” na nufin ‘uba.’ Yayin da ake kusantar gicciye (dokar Lahadi) ko Kadesh, jagoranci yana bayyana cikakkiyar ridda, yana zaɓen Almasihu na jabu, kuma yana kuma bayyana kai tsaye ga hukumomin farar hula cewa ba su da wani sarki sai Kaisar.

The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.

Gwaji na bakwai, na takwas da na tara suna nuna aikin hatimcewa, amma misalin kuwa na budurwai marasa hikima ne. Gwaji na goma daga cikin waɗannan gwaje-gwajen shi ne tawaye na farko na Kadesh, yana wakiltar 1863. Daga 1846 aka kawo Ibraniyawa zuwa Sinai domin su karɓi Shari’a. Alluna biyu na Dokoki Goma su ne alamar dangantakar alkawarin Allah da Isra’ila ta dā ta zahiri, kuma alluna biyu na Habakkuk su ne alamar dangantakar alkawarin Isra’ila ta zamani ta ruhaniya. An gabatar da allo na biyu a 1850, kuma kamar yadda Isra’ila ta dā ta yi alƙawarin kiyaye Shari’ar, zuwa 1856 an kawo gwaji na ƙarshe, kamar yadda ’yan leƙen asiri da suka ziyarci Ƙasar Alƙawari suka kwatanta. Ra’ayin rinjaye da aka kai a cikin shekaru bakwai daga 1856 zuwa 1863 shi ne cewa jejin Laodicea ne wurin da suke so su mutu.

The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.

Lokacin daga 1844 zuwa 1863 ana misalta shi da lokacin da ya fara da baftisma a Bahar Maliya, wanda ya ƙare da wata baftisma a Kogin Urdun, a daidai wurin da Yesu zai zama Almasihu, sa’ad da daga baya Yahaya ya yi masa baftisma. Baftismar a Bahar Maliya ta bayyana dangantakar alkawari tare da Isra’ila ta dā. Wannan dangantaka ta fara da aure wanda a lokaci guda ya tayar da wani tsarin gwaji mai matakai goma. Sa’an nan aka kawo su Sinai, suka yi alkawarin kiyaye dokarsa, amma ba su yi ba; sannan suka kasa a gwaji na goma kuma na ƙarshe a tawaye na farko na Kadesh. Bayan shekaru arba’in, da tawaye na biyu kuma mafi girma a Kadesh, suka shiga Ƙasar Alƙawari ta wurin yi musu baftisma cikin Kogin Urdun.

All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.

Dukkan alamomin baftisma suna daure wuri guda da alkawari. Tarihin omega da Kadesh na biyu suna daidaita da tarihin Kadesh na farko na alpha. Tawayen omega na Musa ya fi girma ƙwarai da tawayen dukan al’umma a tawayen alpha na Kadesh. Omega kullum ya fi girma. Waɗannan tawayen biyu tare suna wakiltar tawayen masu ilimi da marasa ilimi na Ishaya, waɗanda suka ƙi su shiga cikin hutun saƙon ruwan sama na ƙarshe.

Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.

Baftisma guda uku (Bahar Maliya, Kogin Urdun da Kogin Urdun), na farko na Musa ne, na ƙarshe kuma na Almasihu; saboda haka Musa shi ne alpha, Almasihu kuma omega. Harafin da yake tsakanin harafi na farko da na ashirin da biyu na haruffan Ibraniyanci, wato harafi na goma sha uku, sa’ad da aka haɗa shi kuma ya bi harafi na farko, wanda kuma daga nan aka haɗa da harafi na ƙarshe, wato na ashirin da biyu, yana ƙirƙirar kalmar Ibraniyanci “gaskiya.” Baftisma ta tsakiya ita ce ta Kogin Urdun da Kadesh. Baftisma ta farko a Bahar Maliya, ta biyo bayan baftisma a Urdun. Amma baftisma ta farko a Urdun an jinkirta ta na shekara arba’in har zuwa ziyarar ta biyu zuwa Kadesh da kuma ainihin baftismar Urdun. Baftisma ta uku, wadda take wakiltar lokacin ziyarar da aka ƙayyade ga Yahudawa, ta riga ta iso sa’ad da Almasihu ya fara aikinsa na tabbatar da alkawari har mako guda, cikin cikar Daniel tara da aya ta ashirin da bakwai, kuma wannan shi ne sa’ar shari’a ga Isra’ila ta dā.

The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.

Baftisma na farko a Bahar Maliya shi ne saƙon mala’ika na farko, kuma ziyarce-ziyarcen nan biyu zuwa Kadesh suna wakiltar “ninkawa”, gama a ziyarar farko zuwa Kadesh da Kogin Urdun ne ake wakiltar tawayen mutanen alkawarin Allah, kuma a Kadesh ta biyu ne ake bayyanar da tawayen shugabanci. Kadesh da ziyarce-ziyarcen nan biyu suna wakiltar ninkawar saƙon mala’ika na biyu inda ake bayyanar da rukuni biyu, kuma duka rukunan nan biyu ana wakiltar su da talakawa da kuma shugabanci. Baftismar Almasihu ita ce saƙon mala’ika na uku sa’ad da aka raba alkama da zawan kamar yadda aka raba Isra’ila ta dā da amaryar Kirista wadda Almasihu ya aura a sa’ar shari’ar Isra’ila ta dā.

The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.

Lokacin daga 1844 zuwa 1863 shi ne daga Bahar Maliya zuwa tawaye na farko a Kadesh. 1844 shi ne ketare Bahar Maliya, 1846 kuma shi ne manna, alamar gwajin Asabar wanda dangin White suka ci nasara a cikinsa a 1846 lokacin da suka yi aure. A 1849 Ubangiji ya sake miƙa hannunsa a karo na biyu domin ya tattara mutanensa. Ya riga ya tattara su a lokacin saƙon mala’ika na fari sa’ad da na farkon allunan Habakkuk suka bayyana a tarihi, kuma an tsara alluna na biyu domin wannan manufa guda.

The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.

Teburin omega na 1850 an yi shi ne domin ya tara kuma ya gwada, gama abin da teburi alpha na 1843 ya yi ke nan. Mala’ika na fari yana da teburi, kuma mala’ika na uku ma yana da teburi, domin na fari shi ne alpha, na ukun kuwa shi ne omega. “Tebura biyu” alamu ne na mala’ika na fari da na uku—ba na na biyu ba. Lokacin annabci na “teburai” yana farawa da teburi mai kuskure, kuma yana ƙarewa da teburi marar kuskure. Tarihin da yake tsakanin tebura biyun shi ne tarihin mala’ika na biyu, inda aka ajiye jadawalin gefe har zuwa 1850.

After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.

Bayan shekarar 1843 ta ƙare a ranar 19 ga Afrilu, 1844, an ajiye jadawalin 1843 a gefe domin a lokacin ya yi kuskuren annabce shekarar 1843. Daga ranar 19 ga Afrilu, 1844 har zuwa 1850 babu teburin Habakkuk. A tarihin mala’ika na biyu, babu jadawali kuma—Babila ta fāɗi. Alfa tebur ne, omega ma tebur ne, kuma tsakiyarsu shi ne fāɗuwar Babila; alama ce ta tawaye wadda ke da alaƙa da lokacin da babu tebur. Tsawon lokacin tarihi na teburan Habakkuk yana ɗauke da sa hannun gaskiya.

1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.

An misalta shekara ta 1850 da Sinai da kuma ba da Shari’a. An yi tunawa da wannan lamari ne ta Fentikos, lokacin da aka ɗaga gurasa biyu na kaɗawa. Tsarin ɗaga gurasa biyu na kaɗawa yana wakiltuwa ta bugawa da yaɗa jadawalin a watan Mayu na 1842, da kuma tarihin 1849 lokacin da aka shirya jadawali na biyu da 1850 lokacin da ya samu kasancewa a shirye. Ana wakiltar wannan lokaci a cikin layin Kristi a matsayin kwanaki hamsin daga tashinsa daga matattu har zuwa Fentikos, lokaci ne da aka raba zuwa kwana arba’in, sa’an nan kuma goma.

In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.

A shekara ta 1849 Almasihu yana miƙa hannunsa a karo na biyu, kuma a shekara ta 1850 allon Habakkuk na biyu ya samuwa, kuma aikin gwaji da yake kaiwa zuwa Kadesh ya ci gaba. A shekara ta 1856 gwaji na ƙarshe cikin gwaje-gwaje goma na Isra’ila ta dā ya iso sa’ad da aka wallafa sabon haske game da wahayi na annabci na tushe na Miller a mujallar motsin. Tsawon kwanaki dubu biyu da ɗari biyar da ashirin na annabci, daga 1856 har zuwa 1863, ’yan leƙen asiri suka shiga domin su leƙi ƙasar. A shekara ta 1863 suka zaɓi sabon shugaba domin ya mayar da su Masar.

We will continue these truths in the next article.

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

> “In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “A cikin wani wahayi da aka ba ni a Bordoville, Vermont, a ranar 10 ga Disamba, 1871, an nuna mini cewa matsayin mijina ya kasance mai matuƙar wahala. Nauyin kulawa da aiki ya rataya a kansa. ’Yan’uwansa masu hidima a aikin bishara ba su ɗauki waɗannan nauyaye ba, kuma ba su yaba wa ayyukansa yadda ya kamata ba. Matsa lamba marar ƙaƙƙautawa a kansa ya gajiyar da shi a hankali da kuma a jiki. An nuna mini cewa dangantakarsa da mutanen Allah ta yi kama, ta wasu fannoni, da ta Musa da Isra’ila. Akwai masu gunaguni a kan Musa sa’ad da suke cikin yanayi na wahala, haka kuma akwai masu gunaguni a kansa.” Testimonies, juzu’i na 3, 85.

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