Article

# The Hidden History of Verse Forty - Number Seven

Tarihin da ke Ɓoye na Aya ta Arba’in — Lamba Bakwai

Eleven and Twenty-Two

Goma Sha Ɗaya da Ashirin da Biyu

Author

Jeff Pippenger

Published

April 4, 2026

Formats

PDF
Word

Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Daniyel sura ta goma sha ɗaya aya ta goma sha shida da aya ta ashirin da biyu dukansu suna daidaita da dokar Lahadi mai zuwa nan ba da daɗewa ba. Cikar aya ta goma a shekarar 1989 ta kai ga Yaƙin Yukiren a 2014, kamar yadda cikar yaƙin Raphia, na aya ta goma sha ɗaya, ya wakana a shekara ta 217 kafin haihuwar Almasihu. Aya ta goma sha ɗaya har zuwa aya ta goma sha shida ita ma aya ta goma sha ɗaya har zuwa aya ta ashirin da biyu ce; saboda haka, ɓoyayyen tarihin aya ta arba’in, kamar yadda aka wakilta a ayoyi na goma sha ɗaya zuwa goma sha shida, haka kuma an wakilta shi a matsayin tarihin aya ta goma sha ɗaya har zuwa ta ashirin da biyu. ɓoyayyen tarihin aya ta arba’in an wakilta shi ta ayoyi na goma sha ɗaya zuwa ashirin da biyu.

## Chapters Eleven through Twenty-two

Babi na Goma sha Ɗaya zuwa Ashirin da Biyu

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Wannan ɓoyayyen tarihi kuma an wakilta shi a cikin surori na goma sha ɗaya zuwa ashirin da biyu na Farawa, Matta, Ru’ya ta Yohanna da The Desire of Ages. Waɗannan shaidu huɗu na surori “goma sha ɗaya zuwa ashirin da biyu” sun yi daidai da ɓoyayyen tarihin, gama ɓoyayyen tarihin shi ne ayoyi na goma sha ɗaya zuwa ashirin da biyu a cikin Daniyel goma sha ɗaya. Tsakiyar waɗannan shaidu huɗu kullum tana bayyana alamar alkawari, tun daga alkawarin mutuwa da Nimrod ya wakilta a sura ta goma sha ɗaya ta Farawa har zuwa karuwar Romawa a sura ta goma sha bakwai ta Ru’ya ta Yohanna.

## Seventeen

Goma sha bakwai

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Banda Matiyu, shaidun nan huɗu suna nuna babi na goma sha bakwai a matsayin tsakiyar lokacin da suke misaltawa. Ana kuma samun lamba goma sha bakwai sau uku a cikin annabce-annabce uku na shekaru ɗari biyu da hamsin da suka fara a 457 BC, 64 da 1776. Biyu daga cikin waɗannan layukan, (na farko da na ƙarshe) suna nuna wani matsayi na tsakiya sa’ad da layi na farko na 457 BC ya ƙare a 207 BC kuma layi na ƙarshe na 1776 ya ƙare a 2026. 207 BC yana tsakanin yaƙe-yaƙen Raphia da Panium, kuma 2026 shi ne tsakiyar wa’adin shugaban ƙarshe na Amurka.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

A cikin layuka uku na shekaru dari biyu da hamsin-hamsin, mulkin Ptolemy ya kasance na shekaru goma sha bakwai. Akwai shekaru goma sha bakwai tsakanin 313 da 330 a cikin layin Nero, kuma akwai shekaru goma sha bakwai tsakanin yaƙin Raphia a 217 K.H.K. da yaƙin Panium a 200 K.H.K. Shaidu uku cikin huɗu na surori na goma sha ɗaya zuwa ashirin da biyu suna nuna ainihin tsakiyarsu a matsayin sura ta goma sha bakwai. Saboda haka, tarihin ɓoye na aya ta arba’in yana wakilta a cikin ayoyi na goma sha ɗaya zuwa ashirin da biyu na wannan sura ɗaya, kuma shaidu huɗu na surori na goma sha ɗaya zuwa ashirin da biyu suna daidaita da waɗannan ayoyi ɗin nan guda. Cikar kowace ɗaya daga cikin annabce-annabcen shekaru 250 guda uku tana daidaita da wannan tarihi ɗaya. Ana jaddada tsakiyar a matsayin alamar hanya, kuma ana bayyana ta musamman a matsayin alamar alkawari da hatimin mutanen Allah.

## Daniel Twelve

Daniyel Sha Biyu

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Ayoyi na bakwai, goma sha ɗaya da goma sha biyu na Daniel sura ta goma sha biyu suna bayyana zamani na ƙarshe na hatimtar dubu ɗari da arba’in da huɗu. Aya ta bakwai tana bayyana 31 ga Disamba, 2023, aya ta goma sha biyu kuma tana bayyana 18 ga Yuli, 2020. Watsawar da ke cikin aya ta bakwai wadda ta ƙare a ranar 31 ga Disamba, 2023, wadda kuma ta fara a ranar 18 ga Yuli, 2020, an wakilta ta cikin alfa da omega na ayoyi uku na lokacin annabci da suke cikin Daniel 12. Aya ta tsakiya ta shekaru 1,290 tana bayyana tarihin daga 1989 zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba a matsayin 30, sannan kuma 1,260 zuwa rufe lokacin gwajin ɗan’adam. Shekaru talatin suna wakiltar shekarun firistanci na dubu ɗari da arba’in da huɗu, kuma shekaru 1260 suna misalta watanni arba’in da biyu na alama na Ru’ya ta Yohanna 13.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Pauls’ dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Annabcin biyu na shekara 30 da shekara dubu ɗaya da ɗari biyu da sittin da suka biyo baya alama ce ta annabcin alkawari biyu na Ibrahim da Bulus na shekara 400 da 430. Tsakiyar ayoyi uku na lokaci a Daniyel 12 tana wakiltar tawaye na wasiƙa ta goma sha uku, yayin da kuma take jaddada alkawari da hatimcewar mutum dubu ɗari da arba’in da huɗu. Waɗannan ayoyi uku kuma suna daidaita da ɓoyayyen tarihi, kuma suna ƙara wata shaida game da jaddadawar cewa tsakiyar alama ce ta alkawari.

## Spring and Fall

Bazara da Kaka

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Tare da dukan waɗannan layuka dole ne mu haɗa shaidu uku na bukukuwan bazara da na kaka da suke cikin Littafin Firistoci ashirin da uku, waɗanda aka daidaita kuma aka haɗa da lokacin Pentikosti a cikin tarihin gicciye. A can surar ita ce ashirin da uku, wadda alama ce ta aikin kafarar Almasihu. Surar ta ƙunshi ayoyi arba'in da huɗu, waɗanda a ma’ana ta alama suke wakiltar Oktoba 22, 1844. Oktoba 22 yana wakiltar kwanaki 22 a cikin Oktoba, yana farawa da rana ta farko yana kuma ƙarewa da rana ta ashirin da biyu, ta haka yana ɗauke da shaidar haruffan Ibraniyanci. Oktoba kuwa shi ne wata na goma, wanda idan aka ninka shi da rana ta ashirin da biyu, yana ba da 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

A kalandar Ibraniyawa rana ta goma ta wata na bakwai ita ce Ranar Kafara, kuma goma sau bakwai saba’in ne, alamar lokacin jarrabawa. Shekaru dubu biyu da ɗari uku sun ƙare a shekara ta 1844 sa’ad da mala’ika na uku ya iso, kamar yadda doka ta uku da ta fara wannan zamani ta nuna a alama. Akwai makonni saba’in da aka ƙayyade a matsayin lokacin jarrabawa, sa’an nan aka ware su ga Isra’ila ta dā ta zahiri a farkon kwanaki 2,300, kuma a ƙarshen waɗannan kwanaki an wakilci lokacin jarrabawar Isra’ila ta ruhaniya ta zamani ta rana ta goma ta wata na bakwai, wadda take daidai da saba’in. Oktoba 22, 1844 tana zama alamar dokar Lahadi mai zuwa nan ba da daɗewa ba, kuma a can ne shekaru saba’in na alama na lokacin jarrabawa suke ƙarewa ga Adventism na Rana ta Bakwai, kamar yadda suka ƙare ga Yahudawa lokacin da aka jefe Istifanus da duwatsu.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 yana wakiltar wani zamani ne lokacin da mala’iku biyu suka iso, na biyu a lokacin baƙin-ciki na farko, na uku kuma a lokacin babban baƙin-ciki. “44” yana wakiltar saƙo mai ninki biyu kamar yadda aya ta arba’in da huɗu ta Daniyel goma sha ɗaya ta wakilta, wato labarai daga gabas da arewa. Littafin Firistoci ashirin da uku ya ƙunshi ayoyi arba’in da huɗu waɗanda suka raba bukukuwan tsarkaka zuwa na bazara da na kaka. Waɗannan ayoyi arba’in da huɗu suna wakiltar saƙo mai ninki biyu. Wadannan yanayi biyu ana wakiltarsu da ayoyi ashirin da biyu kowanne, saboda haka bukukuwan bazara da na kaka duka suna wakiltar haruffa ashirin da biyu na kalandar Ibraniyawa. Sa’ad da aka haɗa waɗannan shaidu biyu na ayoyi ashirin da biyu tare da lokacin Fentikos, sai su samar da tsari mai matakai uku.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Mataki na farko alama ce ta hanya da ta ƙunshi sassa uku, sannan kwanaki biyar suka biyo baya, kamar yadda yake da alamar hanya ta ƙarshe cikin alamomin hanya ukun. Alamar hanya ta tsakiya ita ce kwanaki talatin na koyarwa fuska da fuska da Almasihu tare da waɗanda ake shafawa su zama firistoci domin hidima a cikin ikkilisiyar mai nasara. Littafin Lawiyawa ashirin da uku ya yi daidai da ɓoyayyar tarihi ta aya ta arba’in.

## Midpoints

Matsakaitan Wuri

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Tsakiyar layin Farawa daga sura ta goma sha ɗaya zuwa sura ta ashirin da biyu ita ce sura ta goma sha bakwai, inda aka kafa mataki na biyu na alkawarin Ibrahim mai matakai uku da kuma alamar kaciya. Ainihin tsakiyar dukan ayoyin da suke cikin sura ta goma sha ɗaya har zuwa ta ashirin da biyu shi ne Farawa 17:22:

> But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

> Amma zan kafa alkawarina da Ishaku, wanda Saratu za ta haifa maka a wannan ƙayyadadden lokaci a shekara mai zuwa. Da ya gama magana da shi kuwa, Allah ya tashi daga wurin Ibrahim. Farawa 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Allah ya fara magana da Ibrahim a aya ta ɗaya, kuma ya ƙare zancenSa a aya ta ashirin da biyu; saboda haka dukan tattaunawar alkawarin kaciya an sanya ta cikin mahallin annabci na haruffa ashirin da biyu na baƙaƙen Ibraniyanci, alhali kuwa jigon ayoyin ashirin da biyun shi ne ibadar kaciya, wadda za a cika a rana ta takwas. Tsakiya ko matsakaicin wannan sashe na Farawa shi ne dangantakar alkawari ta Allah da mutum dubu ɗari da arba’in da huɗu, kamar yadda alkawarin kaciya na Ibrahim yake wakilta. Matsakaicin layin surorin Farawa daga sura ta goma sha ɗaya zuwa ta ashirin da biyu shi ne sura ta goma sha bakwai, kuma cikakkiyar tsakiyar surar ita ce aya ta ashirin da biyu inda Allah ya dakatar da zancenSa na alkawari da Ibrahim, ta haka yana sanya tsakiyar cikin mahallin baƙaƙen Ibraniyanci masu haruffa ashirin da biyu. Matsakaicin waɗannan ayoyi ashirin da biyu kuwa, ba shakka, shi ne aya ta goma sha ɗaya.

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

> Za ku yi kaciya ga naman marar ku; kuma zai zama alamar alkawari tsakanin ni da ku. Farawa 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Tsakiyoyin sassa huɗu na surori na goma sha ɗaya zuwa ashirin da biyu a cikin Littafi Mai Tsarki sun ƙunshi ayoyi uku domin su cika ma’anar tunanin tsakiyar.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Wannan shi ne alkawarina, wanda za ku kiyaye, tsakanina da ku da zuriyarka bayanka: Duk ɗa namiji a cikinku za a yi masa kaciya. Kuma za ku yi wa naman kaciyar azzakarinku kaciya; wannan kuwa zai zama alamar alkawari tsakanina da ku. Kuma mai kwana takwas za a yi masa kaciya a cikinku, kowane ɗa namiji cikin tsararrakinku, wanda aka haifa a gida, ko aka saya da kuɗi daga kowane baƙo, wanda ba na zuriyarka ba. Farawa 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Alama wata shaida ce, wadda take wakiltar tuta. Wannan nassi yana magana ne game da tuta, waɗanda su ne dubu ɗari da arba’in da huɗu. Ya kamata a yi wa yaron namiji kaciya yana da kwanaki takwas da haihuwa, kamar yadda alkawarin Nuhu yake tare da rayuka takwas a cikin jirgin, ta haka ana amfani da lamba takwas domin a ɗaure alkawarin Nuhu tare da alkawarin Ibrahim. Su za su zama Filadelfiyawa, gama za a yi musu kaciya, wadda Bulus ya bayyana a matsayin alamar gicciye na jiki. Sa’ad da aka gicciye jiki, Allahntakar Almasihu tana a ciki, kuma wannan haɗin shi ne tuta; gama kamar yadda Sister White ta faɗa, “Sa’ad da halin Almasihu ya bayyana sarai cikin ’ya’yansa, zai komo dominsu.”

> “Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

> “Halin ɗan Adam ya lalace ƙwarai, kuma hukunci mai adalci ya hau kansa a gaban Allah mai tsarki. Amma an yi tanadi domin mai zunubi mai tuba, domin ta wurin bangaskiya ga kafarar Ɗa makaɗaici haifaffen Allah, ya sami gafarar zunubi, ya sami barata, ya karɓi ɗaukaka a cikin iyalin sama, kuma ya zama magājin mulkin Allah. Sauyin hali kuwa ana aikata shi ta wurin aikin Ruhu Mai Tsarki, wanda yake aiki a kan ɗan Adam, yana dasa a cikinsa, bisa ga marmarinsa da yardarsa ga a yi haka, sabuwar dabi’a. Ana mayar da siffar Allah cikin rai, kuma kowace rana alheri yana ƙarfafa shi yana sabunta shi, yana kuma ba shi iko ya ƙara nuna halin Almasihu cikin adalci da tsarkin gaskiya da cikawa.”

> “The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

> “Man da waɗanda aka wakilta a matsayin budurwai marasa hikima suke matuƙar bukata, ba wani abu ba ne da za a shafa a waje. Suna bukatar su kawo gaskiya cikin Wuri Mai Tsarki na rai, domin ta tsarkake, ta tace, ta kuma tsarkake su. Ba ka’ida ce kawai suke bukata ba; koyarwar Littafi Mai Tsarki mai tsarki ce suke bukata, wadda ba koyarwowi marasa tabbas ba ne, ko kuma sassakakkun koyaswa marasa haɗin kai, amma gaskiya ce mai rai, wadda ta shafi muradun madawwami da suke tattare a cikin Almasihu. A cikinsa ne cikakken tsarin gaskiyar Allah yake. Ceton rai, ta wurin bangaskiya cikin Almasihu, shi ne tushen gaskiya da ginshiƙinta. Waɗanda suke aiwatar da bangaskiya ta gaskiya cikin Almasihu suna bayyana ta ta wurin tsarkin hali da kuma biyayya ga dokar Allah. Suna gane cewa gaskiya kamar yadda take cikin Yesu tana kaiwa sama, tana kuma kewaye da madawwama. Suna fahimtar cewa halin Kirista ya kamata ya wakilci halin Almasihu, ya kuma cika da alheri da gaskiya. Gare su ake ba da man alheri, wanda yake riƙe haske marar kasawa. Ruhu Mai Tsarki a cikin zuciyar mai bi, yana mai da shi cikakke cikin Almasihu. Ba hujja tabbatacciya ba ce cewa namiji ko mace Kirista ne domin yana nuna motsin rai mai zurfi idan yana ƙarƙashin yanayi masu tayar da hankali. Wanda yake kama da Almasihu yana da wani sashe mai zurfi, tabbatacce, mai juriya a cikin ransa, duk da haka yana da fahimtar rauninsa, kuma ba ya ruɗuwa ko ya ɓace ta wurin Iblis, har a sa shi dogara ga kansa. Yana da sanin maganar Allah, kuma ya san cewa yana cikin aminci ne kawai idan ya sa hannunsa cikin hannun Yesu Almasihu, ya kuma ci gaba da riƙe shi da ƙarfi.”

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Ana bayyana hali ta wurin rikici. Sa’ad da murya mai tsanani ta yi shela a tsakiyar dare, ‘Ga ango yana zuwa; ku fita ku tarye shi,’ budurwai masu barci suka farka daga barcinsu, sai aka ga su wanene suka yi shiri domin wannan al’amari. Dukan ɓangarorin biyu an same su ba shiri, amma ɗaya ta kasance a shirye domin wannan gaggawa, ɗaya kuma aka same ta babu shiri. Ana bayyana hali ta wurin yanayi. Gaggawa tana fito da ainihin ƙarfen hali. Wata masifa ta farat ɗaya kuma ba a zata ba, baƙin cikin rashin masoyi, ko rikici, wata rashin lafiya ko azaba da ba a zata ba, wani abu da ya sa rai ya tsaya fuska da fuska da mutuwa, zai fito da ainihin abin da yake cikin hali. Za a bayyana ko akwai bangaskiya ta gaske a alkawaran maganar Allah ko babu. Za a bayyana ko rai yana samun goyon baya ta wurin alheri, ko akwai mai a cikin tulun tare da fitilar.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

> “Lokutan gwaji suna zuwa ga kowa. Yaya muke gudanar da kanmu a ƙarƙashin gwaji da tabbatarwar Allah? Fitilunmu suna mutuwa ne? Ko kuwa har yanzu muna ci gaba da sa su suna ƙonewa? Shin muna shirye domin kowace irin gaggawa ta wurin haɗinmu da Shi wanda yake cike da alheri da gaskiya? Budurwai biyar masu hikima ba su iya ba wa budurwai biyar wawaye halinsu ba. Dole ne kowane ɗaya daga cikinmu ya gina hali da kansa. Ba za a iya canja shi zuwa ga wani ba, ko da mai shi yana a shirye ya yi wannan hadaya. Akwai abubuwa da yawa da za mu iya yi wa juna muddin jinƙai yana nan. Za mu iya wakiltar halin Almasihu. Za mu iya ba da gargaɗi na aminci ga masu kuskure. Za mu iya tsawatawa, mu kwaɓe, tare da dukan haƙuri da koyarwa, muna kai koyaswar Rubuce-Rubuce Masu Tsarki ga zuciya. Za mu iya ba da tausayin zuciya ɗaya. Za mu iya yin addu’a tare da juna kuma domin juna. Ta wurin rayuwa cikin taka-tsantsan, ta wurin kiyaye magana mai tsarki, za mu iya ba da misali na abin da ya kamata Kirista ya kasance; amma babu wani mutum da zai iya ba wa wani surar halinsa. Bari mu yi la’akari yadda ya kamata da gaskiyar cewa za a cece mu, ba a matsayin ƙungiyoyi ba, sai dai a matsayin kowane mutum dabam. Za a yi mana shari’a bisa ga halin da muka gina. Yana da haɗari ƙwarai a yi sakaci da shirya rai domin madawwamiya, a kuma jinkirta yin sulhu da Allah har sai a kan gadon mutuwa. Ta wurin mu’amalolin rayuwa na kowace rana ne, ta wurin ruhun da muke nunawa, muke ƙayyade makomarmu ta har abada. Wanda yake mai aminci cikin abin da yake mafi ƙanƙanta, shi ma mai aminci ne cikin abu mai yawa. Idan mun mai da Almasihu abin koyi namu, idan mun yi tafiya kuma muka yi aiki kamar yadda ya ba mu misali a cikin rayuwarsa, za mu iya fuskantar manyan ba-zatattun al’amura masu tsanani da za su zo mana a cikin ƙwarewarmu, mu ce daga zuciyarmu, ‘Ba nufina ba, amma naka, a aikata.’”

> “It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

> “A cikin lokacin jarabawa ne, wato lokacin da muke rayuwa a cikinsa, ya kamata mu yi natsattsen tunani a kan sharuddan ceto, kuma mu rayu bisa ga ka’idojin da aka shimfiɗa cikin maganar Allah. Ya kamata mu ilmantar da kanmu, mu kuma horas da kanmu, awa bayan awa da yini bayan yini, ta wurin tsayayyen horo, domin mu cika kowane aiki na wajibi. Ya kamata mu san Allah da kuma Yesu Almasihu wanda ya aiko. A cikin kowace jaraba gata ce gare mu mu nemi taimako daga gare shi wanda ya ce, ‘Bari ya kama ƙarfina, domin ya yi salama da ni; kuma zai yi salama da ni.’ Ubangiji ya ce ya fi iyaye son ba mu Ruhu Mai Tsarki fiye da yadda iyaye suke son ba ’ya’yansu gurasa. Saboda haka, bari mu kasance da man alheri a cikin tasoshinmu tare da fitilunmu, domin kada a same mu a cikin waɗanda aka kwatanta a matsayin budurwai marasa hikima, waɗanda ba su shirya su fita su taryi ango ba.” Review and Herald, Satumba 17, 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Tutar mutane dubu ɗari da arba’in da huɗu, waɗanda aka yi musu alama ta annabci ta wurin kaciyar Ibrahim da kuma rayuka takwas da suke bisa jirgin, su ne budurwai masu hikima a cikin misalin, waɗanda suke nuna cikakken halin Kristi a cikin rikicin da ke gabatowa nan ba da daɗewa ba. Ya dace ƙwarai cewa Sister White ta rufe wannan sakin magana da kawo maganar Ishaya, gama wannan sashe ne da yake nuni kai tsaye ga lokacin sa alama na mutane dubu ɗari da arba’in da huɗu.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

> A ranar nan ku rera mata waƙa, Gonakin inabin ruwan inabi ja. Ni Ubangiji ne nake kiyaye ta; zan shayar da ita kowane lokaci: domin kada wani ya cuce ta, zan tsare ta dare da rana. Fushi ba ya cikina: wa zai kafa mini ƙayayuwa da sarƙaƙƙiya a yaƙi? Zan bi ta cikinsu, zan ƙone su gaba ɗaya. Ko kuwa bari ya riƙe ƙarfina, domin ya yi salama da ni; kuma zai yi salama da ni. Zai sa waɗanda suka fito daga Yakubu su kafe tushe: Isra’ila za ta yi fure ta yi toho, ta kuma cika fuskar duniya da ’ya’ya. Shin ya buge shi kamar yadda ya bugi waɗanda suka buge shi? Ko kuwa an kashe shi bisa ga kisan waɗanda aka kashe ta hannunsa? Da gwargwado, sa’ad da take fitowa, za ka yi muhawara da ita: yana tsayar da iska mai ƙarfi tasa a ranar iskar gabas. Saboda haka ta haka ne za a kankare muguntar Yakubu; kuma wannan ne dukan ’ya’yan, domin a kawar da zunubinsa; sa’ad da ya mai da dukan duwatsun bagaden kamar duwatsun alli da aka fasa ƙuru-ƙuru, kurmi na gumaka da siffofi sassaƙaƙƙu ba za su tsaya ba. Duk da haka birnin da aka yi wa katanga zai zama kufai, mazauni kuma za a yashe shi, a bar shi kamar jeji: a can maraƙi zai yi kiwo, a can kuma zai kwanta, ya cinye rassanta. Sa’ad da rassansa suka bushe, za a karya su: mata sukan zo, su kunna su da wuta: gama jama’a ne marasa fahimta: saboda haka wanda ya yi su ba zai ji tausayinsu ba, kuma wanda ya siffanta su ba zai nuna musu alheri ba. Ishaya 27:2–11.

In the “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

A cikin “ranar iskar gabas,” sa’ad da ake tsarkake muguntar Yakubu, kuma ake tattara ɗayan rukunin “mutane marasa fahimta” a ƙone su, wannan ne lokacin hatimcewar mutum ɗari da dubu arba’in da huɗu. A cikin wannan lokaci, wanda yake marmarin yin sulhu da Almasihu na iya yin haka, amma motsin ƙarshe suna da sauri ƙwarai.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Firistoci za su kasance masu shekara talatin sa’ad da suka fara hidima, kuma dubu ɗari da arba’in da huɗu su ne masarautar firistocin Bitrus waɗanda suke sabunta alkawari da Allah a kwanaki na ƙarshe.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

> Ku ma, kamar duwatsu masu rai, ana gina ku ku zama gidan ruhaniya, firistoci tsarkaka, domin ku miƙa hadayu na ruhaniya, masu karɓuwa ga Allah ta wurin Yesu Almasihu. 1 Bitrus 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

An shirya firistocin domin su yi hidima a tsawon aikin shafewa na kwanaki takwas; saboda haka, lamba takwas alama ce ta firistancin shafaffu waɗanda suke cikin akwatin alkawari.

## Aaron’s Rod

Sandar Haruna

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

An wakilci firistancin shafaffu na dubu ɗari da arba'in da huɗu a cikin akwatin alkawari a matsayin sandar Haruna wadda ta toho. Lokacin da sandar Haruna ta toho, ta nuna bambanci tsakanin Haruna da sauran sandunan kabilan Isra’ila waɗanda ba su toho ba. A cikin Nassosi, ruwan sama ne yake sa tsire-tsire su toho.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Dukan annabawa suna magana ne game da kwanaki na ƙarshe; saboda haka, sandar firistocin Haruna tana wakiltar shafewar dubu ɗari da arba’in da huɗu a cikin wani yanayi da ya yi daidai da Iliya a Karmel da kuma Milleriyawa a shekara ta 1844. Tana magana ne game da lokacin da ake samun bayyanannen bambanci tsakanin saƙonnin gaskiya da na ƙarya na ruwan sama na ƙarshe. Yowel ne ya bayyana wannan bambanci sa’ad da ya nuna cewa an katse “sabon ruwan inabi” daga wani rukuni. Rukunin da aka katse sabon ruwan inabin daga bakunansu su ne mashaya na Ifraimu na Ishaya. Su ne kuma waɗanda suka zargi almajiran da shan giya a ranar Fentikos, kuma su ne ’yan tawaye na 1888, waɗanda suka bi ubanninsu, waɗanda kuwa su ne ’yan tawaye na 1863. Dukan waɗannan layukan annabci suna daidaita da layin da Sister White ta bayyana a matsayin abin da zai faru lokacin da duniya ta gane cewa Adventism ta daɗe da sanin game da ƙwallayen wuta na Nashville na kusan shekaru ɗari da ashirin da biyar, amma ba ta faɗi kome ba.

## 8, Eighty and 81

8, Tamanin da 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Lamba talatin da lamba takwas alamu ne na firistancin mutane dubu ɗari da arba’in da huɗu, waɗanda su ne tuta ta kwanaki na ƙarshe, wadda ke wakiltar haɗuwar Allahntaka da ɗan’adam. Lamba takwas ushurin lamba tamanin ce, wadda ita ce lambar firistoci tamanin masu jaruntaka, waɗanda tare da babban firist suka yi tsayayya da sarki Uzziah, wanda ya yi yunƙurin miƙa turare a wuri mai tsarki. Lamba tamanin da ɗaya tana wakiltar Allahntaka da aka haɗa da ɗan’adam a cikin mahallin firistancin ikilisiya mai nasara. Tarihin tawayar Uzziah yana haɗa wancan firistanci na tamanin da ɗaya cikin ainihin rikicin da ya yi daidai da tawayar Ptolemy jim kaɗan bayan yaƙin Raphia. Dukan annabawa suna bayyana kwanaki na ƙarshe, saboda haka firistancin Allahntaka da aka haɗa da ɗan’adam, wanda shi ne firistancin ikilisiya mai nasara da ya ƙunshi firistoci tamanin na mutum da babban Firist guda ɗaya na Allahntaka, an bayyana shi a cikin tarihin da ya fara a shekara ta 2014 lokacin da aka ƙaddamar da Yaƙin Ukraine.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Babin tsakiya na jerin babuka goma sha biyu na Farawa shi ne babi na goma sha bakwai. Aya ta tsakiya na wannan jerin babuka goma sha biyu ita ce aya ta ashirin da biyu. Aya ta ashirin da biyu tana nuna ƙarshen bayyananne na wata magana tsakanin Allah da Ibrahim wadda ta fara a aya ta ɗaya, ta haka tana bayyana aya ta ashirin da biyu a matsayin ƙarshen wani jerin annabci mai ɗauke da sa hannun haruffa ashirin da biyu na haruffan Ibraniyanci. Aya ta tsakiya na jerin ayoyi ashirin da biyu ita ce aya ta goma sha ɗaya, wadda kuma ita ce tsakiyar ayoyi uku da suke bayyana alamar waɗansu dubu ɗari da arba’in da huɗu. Saboda haka aya ta goma sha ɗaya ita ce tsakiyar ayoyi uku mabambanta, kuma aya ta goma sha ɗaya tana isar da ainihin gaskiyar ba ayoyi ashirin da biyu kaɗai ba, har ma da ayoyi ukun da take cikinsu, ta haka tana bayyana aya ta goma sha ɗaya da ta ashirin da biyu a matsayin mafari da ƙarshe na babban tunani. Saboda haka, aya ta goma sha ɗaya zuwa ta ashirin da biyu a cikin babi na goma sha bakwai ita ce babban jigon babuka goma sha ɗaya zuwa ashirin da biyu.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Tsakiyar surori na goma sha ɗaya har zuwa na ashirin da biyu a cikin littafin Matiyu ita ce sura ta goma sha shida.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

> Sa’an nan ya umarci almajiransa cewa kada su gaya wa kowa cewa shi ne Yesu Almasihu. Matiyu 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Kamar yadda yake a tsakiyar Farawa, aya ta ashirin tana nuna ƙarshen wata takamaiman tattaunawa wadda ta fara a aya ta goma sha uku sa’ad da Kristi da almajiran suka isa Kaisariya Filibbi.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Da Yesu ya iso yankunan Kaisariya Filibi, ya tambayi almajiransa, yana cewa, Wa mutane suke cewa ni, Ɗan Mutum, ne? Sai suka ce, Waɗansu suna cewa kai ne Yohanna Mai Baftisma; waɗansu, Iliya; waɗansu kuma, Irmiya, ko kuwa ɗaya daga cikin annabawa. Ya ce musu, Amma ku fa, wa kuke cewa ni ne? Sai Saminu Bitrus ya amsa ya ce, Kai ne Almasihu, Ɗan Allah mai rai. Yesu kuwa ya amsa ya ce masa, Mai albarka ne kai, Saminu Barjona, gama ba nama da jini ne suka bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama. Ni kuma ina gaya maka, kai ne Bitrus, kuma a kan wannan dutse zan gina ikkilisiyata; kofofin jahannama kuwa ba za su rinjaye ta ba. Kuma zan ba ka makullan mulkin sama; kuma duk abin da za ka ɗaure a duniya, zai kasance a ɗaure cikin sama; kuma duk abin da za ka kwance a duniya, zai kasance a kwance cikin sama. Sa’an nan ya gargadi almajiransa da ƙarfi kada su gaya wa kowa cewa shi ne Yesu Almasihu. Matiyu 16:13–20.

## Raphia and Panium

Rafiya da Paniyum

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Ba kawai ne sashe na tsakiyar Matta yake wakiltar wata tattaunawa da maudu’i dabam ba, amma kamar yadda alamar alkawari ta shaidar Farawa ta yi daidai da yaƙin Raphia, haka ma tattaunawar Matta tana faruwa ne a Kaisariya Filibbi, wato Panium. Panium na aya ta goma sha biyar na Daniyel goma sha ɗaya shi ne tsakiyar layin surori goma sha biyu na Matta, kuma Raphia na aya ta goma sha ɗaya na Daniyel goma sha ɗaya shi ne tsakiyar layin surori goma sha biyu na Farawa.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Shekaru 250 da suka fara a 457 K.H. sun ƙare a 207 K.H., tsakiyar tazara tsakanin Raphia na aya ta goma sha ɗaya da Panium na aya ta goma sha biyar, inda alamar kaciya ta Ibrahim da furcin Bitrus game da Almasihu suke haɗuwa. A cikin jerin littafin Matiyu, Bitrus yana ba da shaida game da ganewarsa ga Kristi, Ɗan Allah, a lokacin baftismarsa.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Siman na nufin “wanda yake ji” kuma Barjona na nufin “ɗan kurciya.” Siman shi ne wanda ya ji saƙon baftismar Almasihu, lokacin da Ruhu Mai Tsarki ya sauko cikin siffar kurciya. Baftismar Almasihu ta kasance misali na 11 ga Agusta, 1840, lokacin da mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma ya sauko. Wannan mala’ika ne kuma ya sauko a ranar 9/11. Bitrus yana wakiltar waɗanda suka gane 9/11 a matsayin saƙon gwaji na tsararrakin mutum ɗari da arba’in da huɗu.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Bitrus yana wakiltar waɗanda suke amfani da tsarin layi bisa layi. Shi ne “ɗan” kurciya, don haka a matsayin ɗa yana wakiltar tsara ta ƙarshe ta alama. Bitrus alama ce ta tsara ta ƙarshe, kuma ta wurin ƙidayar alama ta sunansa yana wakiltar dubu ɗari da arba’in da huɗu. Bitrus yana wakiltar tsara ta ƙarshe waɗanda suke jin saƙon ƙarfafawa sa’ad da Almasihu ya bayyana cikin layin annabci. Bitrus ya gane saƙon da yake da alaƙa da baftismar Almasihu, sabili da haka Bitrus ya iya gane Yesu a matsayin shafaffe, wato Almasihu a cikin Ibrananci, kuma Kristi a cikin Helenanci. Bitrus yana wakiltar waɗanda suka fahimci cewa mala’ikan Ru’ya ta Yohanna goma sha takwas wanda ya sauko a 9/11, ya kuma sauko a ranar 11 ga Agusta, 1840. Bitrus yana wakiltar waɗanda suka fahimci 9/11 a matsayin alamar hanya da ake kafawa ne kawai ta wurin shaidar layuka biyu ko uku.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Furucin Bitrus shi ne cewa 9/11 yana bayyana zuwan annoba ta uku, wadda ita ce saƙon gwaji domin ƙarni na ƙarshe. A wannan furuci ne sunan yake sauyawa. Ibrahim yana a Raphia, kuma Bitrus yana a Panium, dab da gicciye. Tsakanin Panium da gicciye Bitrus zai ziyarci Dutsen Sāke-Kamanni. A Panium ne aka sauya Siman ya zama Bitrus sa’ad da ya ba da furucinsa game da saƙon gwaji na ƙarninsa. Ga mutum ɗari da arba’in da huɗu, wannan saƙon gwaji shi ne Musulunci na annoba ta uku wanda ya iso cikin tarihin annabci a 9/11.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Farkon gwajin Adventism ya fara ne a 9/11, kuma a ƙarshen gwajin Adventism saƙon Musulunci na bala’i na uku yana bayyana lokacin da kuma wurin da aka canja sunan Simon. Saƙon da Bitrus ya fahimta a ƙarshe, wanda aka misalta shi da saƙon 9/11 a farkon, shi ne gyararren saƙon ƙwallayen wuta na Nashville. A can ne bikin ƙaho yake iso tare da ɗaukaka tuta da kuma ƙofar rufaffiya ta Ranar Kafara.

We will continue these things in the next article.

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

Back to Articles