Article

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

Littafin Yo’el da Ikklisiyar Bakwai ta Adventist ta Laodiceya — Lamba ta Goma Sha Tara

Number Nineteen

Lamba Goma Sha Tara

Author

Jeff Pippenger

Published

December 25, 2025

Formats

PDF
Word

The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

Zakin kabilar Yahuza suna ne na Yesu, wanda yake jaddada aikin Almasihu na hatimcewa sa’an nan kuma buɗe Kalmarsa ta annabci. A sura ta biyar ta Ru’ya ta Yohanna, Zakin kabilar Yahuza, wanda kuma shi ne asalin Dawuda, ya yi nasara ya buɗe littafin. “Asalin” Dawuda shi ne Yesse, asalin Yesse kuma shi ne Farez, asalin sa kuma shi ne Yahuza, asalin sa kuma shi ne Yakubu, asalin sa kuma shi ne Ishaku, asalin sa kuma shi ne Ibrahim. Asalin Dawuda ko Yesse, sa’ad da aka ambace shi dangane da Zakin kabilar Yahuza, yana jaddada ƙa’idojin farko da ƙarshe, wato Alfa da Omega. Sa’ad da aka buɗe Ru’ya ta Yesu Almasihu a sura ta ɗaya ta Ru’ya ta Yohanna, babban sifar halinsa ita ce shi ne Alfa da Omega. Ko shi wane ne, wannan ma ita ce ƙa’idar da ake amfani da ita wajen buɗe annabce-annabcen da Zakin kabilar Yahuza ya hatimce, sa’ad da ya ƙaddara cewa lokaci ya yi.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Buɗe Hatimin Kalmar annabci ta Allah wani ɓangare ne na aikin fansar Allah, yayinda yake amfani da ikon Kalmarsa domin ya samar da farkawa-farkawa bisa ga nufinsa. Sister White ta ce idan an fi fahimtar littattafan Daniyel da Ru’ya ta Yohanna, za a ga babban farkawa a tsakiyarmu. Hasken Kalmar annabci ta Allah ne yake haifar da farkawa da gyarawa bisa ga nufinsa.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

’Yar’uwa White, tana duban kwanakin ƙarshe, tana nuni ga wani babban gyara da zai faru a tsakanin mutanen Allah a kwanaki na ƙarshe. Farfaɗowar ruhaniya da gyare-gyaren da suka kasance cikin tarihin alfarma duka sun samo asali ne daga Kalmar Allah, kuma kowanne daga cikin waɗannan lokutan alfarma ya nuna zuwa ga babbar farfaɗowa da gyara ta ƙarshe wadda za ta fara jim kaɗan kafin dokar Lahadi. Waɗannan farfaɗowar ana haifar da su ne ta wurin buɗe abin da aka hatimce a cikin Kalmar Allah. An hatimce tsawa bakwai ɗin, kamar yadda aka hatimce littafin Daniyel a sura ta goma sha biyu.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

Sa’ad da muka yi amfani da siffofin annabci na wani zamani na watsewa da suke da alaƙa da alamar 1260, sai mu ga cewa a cikin Ru’ya ta Yohanna goma sha ɗaya, Musa da Iliya suna kwance matattu a kan titi na kwana uku da rabi. A aya ta goma sha takwas kuma, lokacin fushin Allah ya riga ya zo. Musa da Iliya suna wakiltar mutanen Allah a gab da rufe lokacin jarrabawar ɗan’adam. An watse su har tsawon kwanaki 1260 na alama a titunan Sodom da Masar, inda aka gicciye Yesu.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

An ba wa Musa da Iliya iko su ba da shaidarsu tun daga aya ta uku har zuwa aya ta bakwai inda aka kashe su a titi. Yahaya ya gama auna haikalin a aya ta biyu, sa’an nan aka ba wa Musa da Iliya iko su ba da shaidarsu, suna sanye da tsummoki. An ba da saƙon Iliya da Musa ga Adventism na Millerite na Filadelfiya a shekara ta 1844, kuma zuwa shekara ta 1863, an binne muryoyinsu a ƙarƙashin al’adu da hadisai da ake miƙa daga tsara zuwa tsara. An ba su iko su ba da shaidarsu na tsawon shekara uku da rabi, suna sanye da “tsummoki,” alamar duhun da ke ta ƙaruwa tun daga shekara ta 1863 zuwa gaba.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Sa’ad da muka yi amfani da ma’anar da ’Yar’uwa White ta bayar game da tsawar bakwai a matsayin wakiltar al’amuran mala’ika na fari da na biyu, bisa tsarin layi bisa layi, muna gina wani tarihi da yake farawa da wani mala’ika yana saukowa da saƙo; amma, bisa layi bisa layi, wannan mala’ikan shi ne duka mala’ika na fari da na biyu. Ɗaya ya ɗora ƙafarsa a kan ƙasa, ɗaya kuma ƙafarsa a kan teku a ranar 11 ga Agusta, 1840, ɗayan kuma ya iso a lokacin babban baƙin ciki na ranar 19 ga Afrilu, 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Alamar hanya ta gaba a cikin kowace irin tarihin da suke a layi ɗaya ita ce hannun Allah, wanda yake da alaƙa da allunan Habakkuk. Tare da mala’ika na farko, an samar da jadawalin 1843, amma akwai kuskure a cikin wasu daga cikin lambobin. Tare da mala’ika na biyu, hannun Allah alamar hanya ce ta allunan Habakkuk; an wakilta haka sa’ad da Ya janye hannunsa daga wannan kuskuren. Sa’ad da Ya janye hannunsa, saƙon ya ci gaba da bunƙasa a hankali har ya kai kololuwarsa a taron sansani na Exeter, nan da nan kafin baƙin cikin ranar 22 ga Oktoba, 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Layuka biyun suna bayyana saƙo na duniya baki ɗaya, domin mala’ikan da ya iso ya sa ƙafa ɗaya a kan ƙasa, ƙafa ɗaya kuma a kan teku, kuma wahayi yana sanar da mu cewa wannan yana wakiltar saƙo na duniya baki ɗaya. Mala’ikan kuma yana nuna farkon lokacin jinkiri a cikin misalin budurwai goma. A wannan alamar hanya ta farko muna kuma ganin hannun Allah yana haifar da ƙarya. A ranar 19 ga Afrilu, 1844, a annabce ya bayyana kamar wahayin ya yi ƙarya, amma waɗanda suka yi haƙuri, suka jira, kuma ko da yake wahayin ya yi jinkiri, bai yi ƙarya ba. Amma sa’ad da layin da muke ginawa ya fara, ana bayyana ƙaryar baƙin ciki na farko a matsayin wata siffa ta alamar hanya ta farko.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Sa’an nan alamar hannun Allah da allunan Habakkuk suna nuna Allah yana rufe wani kuskure, sa’an nan kuma yana janye hannunsa daga kan kuskuren. A tarihin Millerite, Allah ya ƙyale wannan kuskure a cikin Mayu na shekara ta 1842, lokacin da aka buga jadawalin, daga baya kuma aka bayyana kuskuren sa’ad da shekarar 1843 ta ƙare; amma bayan wani ɗan lokaci ne Ubangiji ya janye hannunsa daga kan kuskuren da ke cikin lambobin. Kuskuren ya kasance daga Mayu na shekara ta 1842 har zuwa wani lokaci bayan baƙin cikin farko. Ga mala’ika na farko, an sanya alamar hannun Allah da allunan Habakkuk a cikin Mayu na shekara ta 1842, amma janyewar hannunsa a tarihin mala’ika na biyu zai kasance jim kaɗan bayan baƙin cikin farko.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Wannan yana bayyana alamar hanya ta “hannun” a matsayin wani zamani na annabci. Wani zamani da ya fara da hannunsa yana rufe kuskure, sa’an nan ya ƙare da hannunsa yana janyewa daga kan kuskuren. Wannan zamani na hannunsa yana rufewa da kuma buɗewa misali ne na aikin Zakin kabilar Yahuza yayin da yake hatimce hasken annabci, sa’an nan kuma ya warware hatiminsa. Ya rufe gaskiya, sannan ya bayyana wannan gaskiyar ɗaya tak—cikin wani haske dabam wanda bai yi karo da hasken farko ba. Ya yi haka ne domin ya kawo farfaɗowa da gyare-gyaren Millerite Midnight Cry.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Lokacin jinkirin, wanda ya fara da zuwan mala’ikan, ya ƙare sa’ad da aka janye hannunsa, ta haka ne aka buɗe hatimin hasken annabci wanda ya fara “motsin wata na bakwai” da ya kai ga saƙon Kukan Tsakar Dare a taron sansani na Exeter, inda saƙon ya rikide ya zama kamar igiyar ruwa mai ƙarfi, har zuwa ƙofar da aka rufe a babban abin takaici. Bayyanuwar ikon Allah ta wurin buɗe hatimin Kalmarsa ta haifar da farfaɗowa da gyara masu ci gaba da ƙaruwa.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

A shekara ta 1863, an hana ƙungiyar Milleriyawa ta Laodikiya ƙetare Urdun, aka kuma ware su zuwa jeji domin jifan Iliya da Musa. Saƙon William Miller shi ne saƙon Iliya, kuma saƙon tushen Miller shi ne “sau bakwai” na Musa. Yin watsi da “sau bakwai” kisa ne ga Musa, kuma yin watsi da gaskiyar tushe da Miller ya gabatar, kisa ne ga Iliya. A shekara ta 1863 aka kashe manzon da saƙon a kan titi, kuma tun daga wannan lokaci, hanya kaɗai ta samun su ita ce a bincika kaburburansu a tsofaffin hanyoyin Irmiya. Sun mutu a kan titi—wato har sai an ta da su. Ana ta da su sa’ad da “abubuwan da za su faru a nan gaba na tsawage bakwai” waɗanda za a “bayyana bisa ga jerinsu” suka sāke maimaituwa—a cikin tarihin mutum dubu ɗari da arba’in da huɗu.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Sa’ad da aka ɗora tarihin mala’ika na farko a kan tarihin mala’ika na biyu, tsarin annabci yana haifar da maƙalar nuni da za a bi hannun Almasihu, wanda shi ne haske a kan hanyar Kukan Tsakar Dare. Asalin hasken Kukan Tsakar Dare yana haskaka hanyar, kuma hasken “ɗaukakar hannunsa na dama” ne yake jagorantar hanya zuwa sama a kan hanyar.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Na yi kamar haske ya kewaye ni, kuma kamar ina tashi sama, ina ƙara hawa daga duniya. Na juya domin in nemi mutanen zuwan Ubangiji a cikin duniya, amma ban same su ba, sai wata murya ta ce mini, ‘Ka sāke dubawa, ka kuma ɗaga ido kaɗan sama.’ Da wannan, na ɗaga idanuna, sai na ga wata madaidaiciya kuma matsattsiyar hanya, ɗagaggiya can sama da duniya. A kan wannan hanya ne mutanen zuwan Ubangiji suke tafiya zuwa birnin da yake a ƙarshen hanyar. Suna da wani haske mai ƙyalli da aka kafa a bayansu, a farkon hanyar, wanda wani mala’ika ya gaya mini shi ne ‘kiran tsakar dare.’ Wannan haske ya haskaka duk tsawon hanyar, yana ba da haske ga ƙafafunsu, domin kada su yi tuntuɓe.

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

> “In suka ci gaba da mai da idanunsu ga Yesu, wanda yake a gabansu, yana jagorantarsu zuwa birnin, suna cikin aminci. Amma ba da daɗewa ba waɗansu suka gaji, suka ce birnin yana da nisa ƙwarai, kuma sun yi tsammanin da tuni sun riga sun shiga cikinsa. Sai Yesu ya ƙarfafa su ta wurin ɗaga hannunsa na dama mai ɗaukaka, kuma daga hannunsa wani haske ya fito yana kaɗawa a bisa ƙungiyar masu jiran zuwan Ubangiji, sai suka ɗaga murya suka ce, ‘Alleluia!’ Waɗansu kuma cikin gaggawa suka ƙi hasken da yake bayansu, suka ce ba Allah ne ya bishe su har wannan nisan ba. Sai hasken da yake bayansu ya mutu, ya bar ƙafafunsu cikin cikakkiyar duhu, suka yi tuntube, suka daina ganin alamar da kuma Yesu, suka fāɗi daga kan hanyar zuwa ƙasa, cikin duhun duniya muguwar da take a ƙasa.” Christian Experience and Teachings of Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Sa’ad da Almasihu ya ɗaga hannunsa mai ɗaukaka, yana amfani da “hannunsa” ne a matsayin alamar aikinsa na jagorantar mutanensa. Sa’ad da muka haɗa zuwan mala’ika na biyu da mala’ika na farko wanda ya sauko a ranar 11 ga Agusta, 1840, za mu ga cewa dukan mala’ikun biyu suna da saƙo a hannuwansu.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

> “An nuna mini irin sha’awar da dukkan sama ta ɗauka game da aikin da ake yi a duniya. Yesu ya umurci wani babban mala’ika mai ƙarfi ya sauko, ya kuma yi wa mazaunan duniya gargaɗi su shirya domin bayyanarsa ta biyu. Da mala’ikan ya bar gaban Yesu a sama, wani haske mai tsananin ƙyalli da ɗaukaka ya yi tafiya a gabansa. An gaya mini cewa aikinsa shi ne ya haskaka duniya da ɗaukakarsa, ya kuma gargaɗi mutum game da fushin Allah mai zuwa. …

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

> “An ba wani mala’ika mai ƙarfi umarni ya sauko zuwa duniya. Yesu ya sa wani rubutu a hannunsa, kuma da ya iso duniya, ya yi kira da ƙarfi, ‘Babila ta fāɗi, ta fāɗi.’ Sa’an nan kuma na sāke ganin waɗanda suka yi baƙin ciki saboda rashin cika bege suka ɗaga idanunsu zuwa sama, suna duban bayyanar Ubangijinsu da bangaskiya da bege. Amma da yawa sun zama kamar suna nan a cikin wani yanayi na wauta, kamar suna barci; duk da haka, na iya ganin alamar baƙin ciki mai zurfi a fuskokinsu. Waɗanda suka yi baƙin ciki saboda rashin cika bege sun ga daga cikin Nassosi cewa suna cikin lokacin jinkiri, kuma dole ne su jira da haƙuri cikar wahayin. Irin wannan shaidar da ta sa suka sa ran Ubangijinsu a shekara ta 1843, ita ce ta sa suka sa rai gare shi a shekara ta 1844. Duk da haka, na ga cewa mafi yawansu ba su mallaki wannan ƙwarin da ya bambanta bangaskiyarsu a 1843 ba. Rashin cika bege ya raunana bangaskiyarsu.” Early Writings, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Dukansu mala’ikun guda ɗaya ne daga cikin mala’iku uku waɗanda tare suke zama alama guda ɗaya, don haka suna daidaita dangane da saƙon da suke wakilta, ko da yake kowannensu yana wakiltar nasa saƙo na musamman. Dukansu mala’ikun suna da “rubutu” a hannuwansu, yana wakiltar gwaji. “Mala’ika na farko da na biyu za su gudana a layi ɗaya” da mala’ika na uku.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Allah ya ba saƙonnin Ru’ya ta Yohanna 14 matsayinsu a cikin jerin annabci, kuma aikinsu ba zai ƙare ba sai an kai ga ƙarshen tarihin wannan duniya. Saƙonnin mala’ika na fari da na biyu har yanzu gaskiya ne domin wannan lokaci, kuma za su ci gaba a layi ɗaya da wannan da yake biye. Mala’ika na uku yana shelanta gargadinsa da murya mai ƙarfi. ‘Bayan waɗannan abubuwa,’ in ji Yohanna, ‘na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma, kuma aka haskaka duniya da ɗaukakarsa.’ A cikin wannan haskakawa, hasken dukan saƙonnin nan uku ya haɗu.” The 1888 Materials, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

’Yar’uwa White ta bayyana mala’ika na uku a matsayin mala’ikan Ru’ya ta Yohanna goma sha takwas, kuma ta bayyana cewa mala’iku na farko da na biyu za su gudana daidai da tarihin annabci da mala’ika na uku na Ru’ya ta Yohanna goma sha takwas yake wakilta. Saboda haka, tana daidaita saukowar mala’ika na farko a ranar 11 ga Agusta, 1840, da 9/11, kuma tana bayyana cewa mala’ikan Ru’ya ta Yohanna goma sha takwas shi ne “mala’ika na uku.” Mala’ika na uku shi ne na ƙarshe cikin ukun, kuma na farko shi ne alamar misalinsa; saboda wannan dalili ne ’Yar’uwa White take sanar da mu cewa aikin mala’ika na farko ya yi daidai da aikin mala’ikan Ru’ya ta Yohanna goma sha takwas, gama aikin duka mala’ikun biyu shi ne su “haskaka duniya da ɗaukakarta.”

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

“Tsawaki bakwai” suna wakiltar fayyace abubuwan da suka faru a cikin tarihin mala’ika na fari da na biyu, waɗanda za a maimaita a cikin tarihin mala’ika na uku. Wahayi ya umurta cewa sa’ad da muka daidaita waɗannan tarihohi “layi bisa layi”, saukowar mala’ika na fari a shekara ta 1840 ta yi daidai da saukowarsa a 9/11. Yana gano saƙon gwaji wanda dole ne a ci tare da shaidu biyu, kuma yana daidaita wani abin takaici da alamar hanya ta fari.

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

“Tsawarori bakwai” suna wakiltar lokacin annabci wanda yake farawa da abin takaici kuma ya ƙare da abin takaici mafi girma.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Sa’ad da aka daidaita layin annabci na saukowar mala’ika na farko da zuwan mala’ika na biyu, sai ya haifar da “tsarin gaskiya.” An ayyana gaskiya da matakai uku, inda na farko da na ƙarshe suke iri ɗaya, mataki na tsakiya kuma yana wakiltar tawaye. Daidaita mala’iku biyu na farko da wannan tsari, yana haifar da wani tsari da ya ƙunshi mala’ika na farko da na biyu, wanda yake nuna mala’ika na uku na Ru’ya ta Yohanna sura ta goma sha takwas, kuma mala’ika na uku na Ru’ya ta Yohanna sura ta goma sha takwas haɗuwa ce ta mala’ika na farko da na biyu.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

Mala’ika na uku na Ru’ya ta Yohanna sura ta goma sha takwas ya ƙunshi murya biyu. Murya ta fari ta cika sa’ad da gine-ginen New York suka rushe a ranar 9/11, kuma murya ta biyu ta aya ta huɗu ita ce dokar Lahadi. A cikin lokacin daga 9/11 har zuwa dokar Lahadi, mala’ika na uku na Ru’ya ta Yohanna sura ta goma sha takwas yana wakiltar haɗuwar mala’ika na fari da na biyu. Da yake wannan shi ne gaskiyar al’amarin, yin amfani da tarihin waɗannan mala’iku biyu “layi bisa layi,” domin ya wakilci tarihin mala’ika na uku na Ru’ya ta Yohanna sura ta goma sha takwas—yana nufin daidaita mala’ika na fari da na biyu, tare da mala’ika na fari da na biyu.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Mala’iku biyu sun iso ga cizon rai na farko, kuma duka mala’ikun suna da alaƙa ta annabci, kuma kowannensu yana da saƙon gwaji wanda yake a hannun mala’ikan. Alamar hanya ta gaba da aka wakilta a cikin layin ita ce allunan Habakkuk, wadda take da alaƙa kai tsaye da hannun Allah. A cikin layin mala’ika na farko, an samar da jadawalin 1843 a watan Mayu na 1842, amma a cikin layin mala’ika na biyu, babu wani jadawali. Jadawalin ya riga ya ƙare a isowar mala’ika na biyu. Alamar hanya ta allunan Habakkuk a cikin layin mala’ika na biyu ita ce cire hannun Allah daga kuskure a cikin ƙididdigar jadawalin 1843.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Hannunsa ya rufe kuskure a alamar hanya ta mala’ika na fari, kuma aka cire Hannunsa a daidai wannan alamar hanya, a layin mala’ika na biyu. Saboda haka; alamar hanyar allunan Habakkuk a cikin layuka masu daidaito na mala’ika na fari da na biyu tana wakiltar matakai biyu. A mataki na farko Hannunsa yana rufe kuskure, kuma a ƙarshen zangon alamar hanyar allunan Habakkuk, Yana cire Hannunsa. Lokacin jinkiri ya fara da isowar mala’ika na biyu, kuma lokacin jinkiri yana ƙarewa a hankali, yana farawa da cire Hannunsa. Alamar hanyar allunan Habakkuk tana wakiltar wani zangon lokaci wanda Hannun Kristi ya yi wa alama a farkonsa kuma Hannunsa ya yi wa alama a ƙarshensa.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

An yi alama da hannaye biyu a farkon babban abin baƙin ciki na farko, kuma kowannensu yana da saƙon gwaji wanda dole ne a karɓa a “ci.” Sa’an nan wani zangon lokaci na annabci, mai wakiltar gaskiya ta tushe, ya fara da hannun Allah yana rufewa, kuma ya ƙare da hannunsa yana buɗewa. Alamar hanya ta gaba ita ce taron zangon Exeter, inda kukar tsakar dare take rarrabe kuma take tsarkake waɗanda za su bi hannun Almasihu zuwa Wuri Mafi Tsarki.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Sa’ad da Almasihu ya shiga Wuri Mafi Tsarki, sai ya ɗaga hannunsa zuwa sama ya rantse cewa lokaci ba zai ƙara kasancewa ba. A daidai wannan lokaci ne ya rufe “tsawar bakwai” waɗanda suke wakiltar tarihin mala’iku biyu na farko, ana maimaita su a cikin tarihin na uku. Ya rufe “tsawar bakwai” kamar yadda ya rufe annabce-annabcen Daniyel a sura ta goma sha biyu. A sura ta goma sha biyu ta Daniyel, a farkon lokuta uku na alama, Almasihu ya ɗaga hannaye biyu zuwa sama ya bayyana cewa sa’ad da warwatsuwar mutanen Allah ta ƙare, waɗanda suka zama “mutane abin al’ajabi” za a tsarkake su kuma a ɗaukaka su a matsayin hadaya. Tsarin mala’ika na farko da na biyu da muke nazari a kai yanzu, a alama, yana bayyana hannun Allah a kowane mataki.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Sa’ad da Ya rufe gaskiya, sai ya haifar da baƙin ciki na takaici, kuma sa’ad da Ya janye hannunsa, haske yana bayyana, kuma hasken shi ne hasken saƙon Kukan Tsakar Dare. Baƙin cikin takaicin farko har zuwa babban baƙin cikin takaici yana ɗauke da alamar alpha da omega, kuma an gabatar da shi a cikin tsarin gaskiya. Farko yana wakiltar ƙarshe, kuma alamar hanya da ke tsakanin waɗannan baƙin cikin takaici biyu tana nuna tasirin rufewa da buɗewar allunan Habakkuk, wanda shi ne buɗewar tsofaffin hanyoyin Irmiya, kuma yana wakiltar harsashin da ake gina haikali a kansa kafin dokar Lahadi, sa’ad da aka ɗaga kammalallen haikali sama da dukan duwatsu. Alamar hanya ta tsakiya a cikin kalmar gaskiya tana wakiltar tawaye, kuma a cikin tarihin da rabuwa ta ƙarshe tsakanin alkama da zawan ke wakilta tana bayyana tawayen budurwai marasa hikima.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Tawayen da alamar hanya ta allunan Habakkuk ta wakilta ana nuna shi a matsayin abu mai ci gaba ne, gama ba alamar hanya guda ɗaya ba ce, sai dai wani zamani ne mai takamaiman mafari da ƙarshe, kamar yadda hannun Allah ya wakilta. Hannun Allah yana sau biyu a rashin-cikar farko, domin akwai mala’iku biyu waɗanda dukansu suna da saƙo a hannuwansu. Alamar hanya ta gaba ta tawayen tana da hannun mafari da na ƙarshe, don haka ita ma tana da hannaye biyu cikin siffofinta na annabci. Alamar hanya ta uku ta babban rashin-cikar tana bayyana Almasihu yana ɗaga hannunsa yana rantsuwa ga sama, a daidai wannan nassi inda aka hatimce tsãwãtsu bakwai, kamar yadda yake a Daniyel sura ta goma sha biyu. A daidai wurin da mala’ikan ya nuna ƙarshen tsarin annabcin mala’iku biyu na farko da muke dubawa yanzu, sai Ya kawo ƙarshen amfani da lokacin annabci, kuma Ya sanya Kansa a cikin nassi mai daidaito a cikin littafin Daniyel, inda ba yana ɗaga hannunsa ba ne, amma yana ɗaga hannayensa biyu.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

A cikin Daniyel sura ta goma sha biyu akwai lokatai uku na annabci da ake buɗe hatiminsu a cikin kwanaki na ƙarshe, gama wannan shi ne abin da zai faru da mutanen Allah a cikin kwanaki na ƙarshe. Abu na farko da aka ambata a cikin hangen nesa na ƙarshe mai matuƙar muhimmanci na Daniyel shi ne, Daniyel, wanda yake wakiltar ragowar mutanen Allah, yana da fahimtar duka abin da kuma hangen nesan. Abu na ƙarshe da Daniyel ya rubuta shi ne yadda aka yi amfani da ƙaruwa cikin ilimi ta wurin Zakin kabilar Yahuda domin a samar da farkawa da gyara na ƙarshe a tsakanin mutanen Allah waɗanda aka bambanta su a matsayin masu fahimta. Yana cika aikin hatimce mutanensa ta wurin buɗe hatimin “tsawa bakwai” na Ru’ya ta Yohanna tare da buɗe hatimin “lokatai uku” na Daniyel sura ta goma sha biyu.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Sa’ad da Yesu ya bayyana cewa a ƙarshen kwanaki uku da rabi na annabci na warwatsa ikon mutanensa, dukkan “abubuwan al’ajabi” za su ƙare—yana nuna watan Yuli 2023 ne, sa’ad da kwanaki uku da rabi na mutuwa a tituna na Ru’ya ta Yohanna goma sha ɗaya suka cika. Yanzu abubuwan al’ajabi za su ƙare kafin dokar Lahadi. Ya yi wa watan Yuli 2023 alama ta wurin ɗaga ba hannu ɗaya kawai ba, amma hannaye biyu. A yin haka, yana yi wa ƙarshen lokacin jinkiri alama, kamar yadda ya cire hannunsa daga kuskuren da ya faru a tarihin Milleriyawa. Rashin cikar bege na farko ya faru a ranar 18 ga Yuli, 2020, kamar yadda aka misalta ta wurin rashin cikar begen farko na Milleriyawa, kuma lokacin jinkiri ya fara ya ci gaba har sai da ya miƙa hannunsa a karo na biyu domin ya tattara ragowar mutanensa a watan Yuli na 2023.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

An wakilci baƙin cikin farko da hannun Allah yana rufe kuskure, wato, ga Millerites, tantance shekarar 1843 maimakon 22 ga Oktoba, 1844. An wakilci wannan baƙin ciki a aya ta goma sha biyu na sura ta goma sha biyu. An wakilci baƙin cikin farko da hannunsa yana rufe kuskuren, kuma Millerites waɗanda suka zo ga baƙin cikin farko sun kasance misalinsa. Kalmar da take a aya ta goma sha biyu ita ce “ya iso.” Mai-albarka ne wanda yake jira, kuma wanda “ya iso” ga 1335; mai-albarka ne wanda “ya iso” ga baƙin cikin 19 ga Afrilu, 1844. Kalmar da aka fassara da “ya iso” tana nufin “taɓawa.” Millerites sun fuskanci baƙin cikinsu na farko sa’ad da shekarar 1843 ta taɓa shekarar 1844. Aya ta goma sha biyu ta Daniyel goma sha biyu tana bayyana baƙin cikin farko na 19 ga Afrilu, 1844, amma fiye da haka kai tsaye tana bayyana baƙin cikin farko na 18 ga Yuli, 2020.

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Lokacin annabci na farko da kuma na ƙarshe cikin lokuta ukun annabci da aka warware hatiminsu a lokacin ƙarshe, lokacin da ilimi yake ƙaruwa kuma yake cika rabuwa ta ƙarshe tsakanin alkama da zawanin, ta haka yana bayyana warware hatimin hasken annabci wanda yake sa hatimi ga mutum ɗari da arba’in da huɗu na dubu, lokaci guda ne na annabci.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Lokaci na fari na aya ta bakwai shi ne ƙarshen warwatsawar kwanaki uku da rabi na Ru’ya ta Yohanna goma sha ɗaya a cikin Yuli na shekarar 2023, kuma lokacin da yake cikin aya ta goma sha biyu shi ne farkon wannan warwatsawa ɗaya a ranar 18 ga Yuli, 2020. Alfa da Omega ya yi wa tarihin tsawa bakwai a cikin Daniyel goma sha biyu alama, a matsayin tarihin da ya fara a baƙin cikin ranar 18 ga Yuli, 2020, ya kuma ƙare kwanaki uku da rabi na alama daga baya a cikin Yuli na shekarar 2023. Abu mai muhimmanci kamar haka shi ne cewa, sa’ad da Alfa da Omega ya yi wa farkon da ƙarshen lokacin jinkiri na ƙarshe alama, bai ɗaga hannu ɗaya ba, sai dai ya ɗaga hannayensa biyu zuwa sama, ya kuma rantse da Wanda yake raye har abada abadin.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

Ɗan Allah, wanda shi ne ɗan mutum, yana yin rantsuwa tare da Uba, a daidai wurin da kololuwar labarin mutanen alkawarin Allah ta fara, sa’ad da Almasihu ya fara kiran Abram da alkawari, sa’an nan kuma ya tabbatar da alkawarin da rantsuwa. Cire takalmanka, kana a ƙasa mai tsarki!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Harafi na tsakiya na waɗannan lokuta uku na annabci ba kome ba ne face cikar omega ta annabcin lokacin alkawari na shekaru 430 na Abram da Bulus, kamar yadda aka wakilta a cikin shekaru 1290 na aya ta goma sha ɗaya. Ayar, idan aka kusance ta da fahimtar Milleriyawa, ta gano wani lokacin shiri na shekaru talatin domin papanci, sa’an nan kuma shekaru 1260 na tsanantawar papanci da ke biye da haka. Shekaru 430 na Abram suna wakiltar bautar ƙunci da ceto a cikin wata al’umma takamaimai, tare da shekaru talatin na farko suna wakiltar Ubangiji yana shiga alkawari da Abram. Shirye-shiryen shekaru talatin domin firistoci ya fara a 1989 a lokacin ƙarshe, kuma waɗannan shekaru talatin suna ƙarewa a dokar Lahadi, lokacin da ayar ta nuna za a kafa ƙazantar hallaka, sa’an nan kuma za ta tsananta wa mutanen Allah na tsawon shekaru 1260 na alama, daidai da watanni 42 na alama na Yohanna a Ru’ya ta Yohanna sura ta goma sha uku.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Yunkurin gyaran na dubu ɗari da arba’in da huɗu ya fara ne a shekara ta 1989, sa’ad da Ubangiji ya fara aikinsa na shirya firistoci domin su yi hidima a lokacin rikicin tsakar dare, wanda yake farawa da dokar Lahadi. Alpha da Omega ya tsaya a kan ruwan Hiddekel, ya ɗaga hannayensa biyu zuwa sama, yana rantsuwa cewa sa’ad da warwatsuwar 18 ga Yuli, 2020 zuwa Yuli 2023 ta cika, abubuwan al’ajabi masu alaƙa da aikin Almasihu na haɗa allahntakarsa da ɗan’adam za su kammala.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Wannan shi ne wannan furucin ɗaya na sura ta goma, a cikin jerin tsawa bakwai, gama a can ba kawai Ya ƙare amfani na annabci game da lokaci ba, amma ya kuma bayyana cewa a kwanakin busawar ƙaho na bakwai asirin Allah zai cika. Nassin da yake daidai da wannan a Daniyel sura ta goma sha biyu ya bayyana cewa lokacin da watsuwar ta ƙare a watan Yuli na shekarar 2023, kammala hatimce mutanen Allah zai cika, kamar yadda busawar ƙaho na bakwai ta wakilta, wadda ta zo daidai da Almasihu ya ɗaga hannunsa ya yi rantsuwa a cikin waɗannan nassosi biyu masu daidaito.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Lokacin annabci na farko da lokacin annabci na ƙarshe na saƙon ninki uku na Daniyel goma sha biyu suna ɗauke da hatimin alfa da omega. Lokaci na farko na aya ta bakwai yana bayyana ƙarshen daidai wannan lokaci ne wanda aya ta goma sha biyu take nuna farkonsa. A tsakiyar ayoyi na bakwai da na goma sha biyu, an wakilta tarihin lokacin ƙarshe daga 1989 har zuwa rufe lokacin alheri. A tsakiyar zamanin alfa na aya ta bakwai da tarihin omega na aya ta goma sha biyu, an wakilta tawaye na ƙarshe na ’yan Adam daga dokar Lahadi har sai Mikhail ya tashi, kuma an wakilta shi a cikin ainihin babin da Mikhail ya tashi.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

Tawayen zamanin tsakiya, da farko tarihi ne na waje na tawaye, amma shekaru talatin na farko su ne tarihin ciki na shirya firistocin da ke fuskantar ƙarfi-ƙarfin waje kai tsaye, waɗanda aka wakilta a cikin lokacin 1260 da ya biyo baya.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

Lokacin tsakiya yana wakiltar tawaye na harafi na goma sha uku na baƙaƙen Ibraniyanci, kuma yana haɗuwa da na ciki yayin da yake nuna yaƙin ƙarshe na babban rikici a doron ƙasa, alhali kuwa ƙofar alheri tana jinkiri. Haɗuwar na waje da na ciki kuma ita ce saƙon wahayi na ƙarshe na Daniyel, wanda kogin Hiddekel da surori uku suka wakilta, waɗanda su ma suke ɗauke da hatimin Alfa da Omega, kuma aka gina su bisa tsarin gaskiya. Sura ta farko da ta ƙarshe suna magana game da hatimtar mutanen Allah waɗanda aka kwatanta da taurarin da suke haskakawa har abada. Sura ta tsakiya ta tawaye tana bayyana wannan tarihi ɗaya da aka wakilta a aya ta goma sha ɗaya tare da shekaru 1290, wanda shi ne aya ta tsakiya a cikin wannan tsarin guda ɗaya.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Sa’ad da Almasihu ya yi amfani da hannunsa a cikin tsarin annabci, yana wakiltar gaskiya masu yawa, amma kuma yana wakiltar hanyar da yake bi da mutanensa a kanta. Wahayi na Yesu Almasihu ya fara cire hatiminsa a watan Yulin 2023. Wannan cire hatimin ya haɗa da cire hatimin tsawar bakwai da kuma saƙon Daniyel kamar yadda aka wakilta a cikin sura ta goma sha biyu. Ana cire hatimin ne a cikin ɓoyayyar tarihin aya ta arba’in, wadda ta fara a 1989 kuma ta ƙare a dokar Lahadi. A cikin wannan tarihi za a sa wa mutanen Allah hatimi, kuma ana sa musu hatimi ta wurin zubowar Ruhu Mai Tsarki. Ana gano zubowa ta ƙarshe ta Ruhu Mai Tsarki a cikin sura ta takwas ta Ru’ya ta Yohanna, inda aka wakilta ta a matsayin hatimi na bakwai, sabili da haka hatimi na ƙarshe. Zakin kabilar Yahuza ya yi nasara a sura ta biyar domin ya buɗe littafin da aka hatimce da hatimai bakwai.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Hatimi na shida ya tayar da tambayar da ke ƙarshen sura ta shida, yana tambaya wa zai iya tsayawa a lokacin da ba a ƙara yin ceto domin zunubi.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Gama babbar ranar hasalarsa ta zo; wa kuma zai iya tsayawa? Ru’ya ta Yohanna 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

Babi na gaba, ko kuma za ka iya cewa aya ta gaba, ya gabatar da hatimtar dubu ɗari da arba’in da huɗu da kuma babban taron jama’a waɗanda aka tattara cikin mulkin Allah a lokacin rikicin dokar Lahadi. Dubu ɗari da arba’in da huɗu su ne amsar tambayar hatimi na shida. Bayan an wakilta su a cikin babi na bakwai, sa’an nan babi na takwas ya bayyana cire hatimi na bakwai kuma na ƙarshe.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

> Kuma sa’ad da ya buɗe hatimi na bakwai, sai aka yi shiru a sama kamar tsawon rabin sa’a. Sai na ga mala’iku bakwai waɗanda suke tsaye a gaban Allah; aka kuma ba su ƙaho bakwai. Sai kuma wani mala’ika ya zo ya tsaya a bagaden, yana riƙe da maƙabarta ta zinariya; aka kuma ba shi turare mai yawa, domin ya miƙa shi tare da addu’o’in dukan tsarkaka a kan bagaden zinariya wanda yake a gaban kursiyin. Sai hayaƙin turaren, wanda ya fito tare da addu’o’in tsarkaka, ya hau sama a gaban Allah daga hannun mala’ikan.

> And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Mala’ikan kuwa ya ɗauki wurin ƙona turaren, ya cika shi da wutar bagadin, ya jefa ta cikin duniya; sai aka yi ta muryoyi, da tsawa-tsawa, da walƙiyoyi, da girgizar ƙasa. Ru’ya ta Yohanna 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

“Wutar,” wadda aka wakilta a cikin Ishaya sura ta shida a matsayin “gawayi,” wadda Sister White ta bayyana a matsayin alamar tsarkakewa, ana ɗauke ta daga bagaden hadaya a jefa ta ga duniya. “Wutar” daga sama a ranar Fentikos an wakilta ta a matsayin harsunan “wuta.” “Wuta” ce abin da Manzon Alkawari yake amfani da shi domin ya tsarkake ’ya’yan Lawi.

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

> “‘Mai sheƙarsa yana hannunsa, zai kuma tsabtace masussukar alkamasarsa sarai, ya kuma tattara alkamasarsa cikin rumbu.’ Matiyu 3:12. Wannan yana ɗaya daga cikin lokutan tsarkakewa. Ta wurin kalmomin gaskiya, ana raba ƙaiƙayi daga alkama. Domin sun cika da girman kai da adalcin kai har suka ƙi karɓar tsawatawa, kuma suna ƙaunar duniya fiye da kima har suka ƙi karɓar rayuwar tawali’u, da yawa suka juya baya daga Yesu. Har yanzu mutane da yawa suna yin wannan abu ɗaya. A yau ana gwada rayuka kamar yadda aka gwada waɗannan almajiran a cikin majami’ar Kafarnahum. Sa’ad da aka kai gaskiya zuwa zuciya, sai su ga cewa rayuwarsu ba ta jituwa da nufin Allah. Suna ganin bukatar cikakken canji a cikinsu; amma ba sa yarda su ɗauki aikin musun kai. Saboda haka sukan yi fushi sa’ad da aka fallasa zunubansu. Sukan tafi cikin ɓacin rai, kamar yadda almajiran suka bar Yesu, suna gunaguni cewa, ‘Wannan magana ce mai wuya; wa zai iya saurare ta?’” The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Wuta ce ta sauko a kan hadayar Iliya, kamar yadda ta yi da hadayar Gidiyon ga mala’ikan. “Wutar” tsarkakewa ita ce Maganar Allah, domin a mai da mutum mai tsarki, dole ne a tsarkake shi ta wurin Maganarsa. “Wutar” da ake jefa wa ƙasa sa’ad da aka cire hatimi na bakwai tana nuna ba da iko ga saƙon annabci da aka buɗe a kwanaki na ƙarshe, a lokacin busar ƙaho na bakwai, a lokacin cikar ƙarshe kuma cikakkiya na abubuwan da tsawa bakwai suke wakilta kuma lokuta uku na annabci na Daniyel sha biyu suka tabbatar, waɗanda aka rufe har zuwa kwanaki na ƙarshe.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

Wahayin Yesu Almasihu da aka buɗe hatiminsa a ɗan gajeren lokaci kafin rufe lokacin jarrabawar ’yan Adam—ya haɗa da buɗe hatimin tsawoyi bakwai, kawar da hatimi na bakwai, buɗe hatimin Daniyel sura ta goma sha biyu, da kuma buɗe hatimin ɓoyayyen tarihin aya ta arba’in na Daniyel sura ta goma sha ɗaya, wato ainihin tarihin nan inda mala’ikan ya tambayi Mutumin da yake sanye da lilin abin da zai zama ƙarshen waɗannan abubuwan al’ajabi.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Mutumin da yake sanye da lilin ya amsa ya ce—Sa’ad da kuka kai ga ƙarshen lokacin jinkiri a cikin Yuli na 2023, kun kai ga tarihin hatimcewar dubu ɗari da arba’in da huɗu.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

Ya kuma ce—a ƙarshen kwanaki uku da rabi na alama na Ru’ya ta Yohanna sura ta goma sha ɗaya, za a buɗe saƙon annabci daga littafin Daniyel, kamar yadda aka yi masa misali da lokacin ƙarshe a shekara ta 1798. Gaskiyar da za a buɗe a wancan lokaci, a ƙarshen kwanaki uku da rabi na alama, za ta kasance a cikin ayoyi tara ɗin nan na littafin Daniyel da suke bayyana tare da fayyace hatimcewa da kuma buɗewar littafin Daniyel.

We will continue these things in the next article.

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

> “When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

> “Sa’ad da Almasihu ya zo wannan duniya, al’adun da aka gādo daga tsara zuwa tsara, da fassarar Nassi ta mutum, suka ɓoye wa mutane gaskiya kamar yadda take a cikin Yesu. An binne gaskiya a ƙarƙashin tarin al’adu. Ma’anar ruhaniya ta littattafai masu tsarki ta ɓace; gama cikin rashin bangaskiyarsu mutane suka kulle ƙofar taskar sama. Duhu ya rufe duniya, kuma duhu mai yawa ya rufe mutane. Gaskiya ta duba daga sama zuwa ƙasa; amma ba a ga tambarin allahntaka a ko’ina ba. Wani baƙin duhu kamar lullubin mutuwa ya bazu a kan duniya.”

> “But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

> “Amma Zakin kabilar Yahuza ya yi nasara. Ya buɗe hatimin da ya rufe littafin umarnin Allahntaka. An ba wa duniya izinin kallon tsarkakakkiyar gaskiya marar gauraya. Gaskiya kanta ta sauko domin ta ja da baya duhu kuma ta kawar da kuskure. An aiko da wani Malami daga sama tare da hasken da zai haskaka kowane mutum mai zuwa cikin duniya. Akwai maza da mata waɗanda suke ta ɗokin neman sani, tabbatacciyar maganar annabci, kuma sa’ad da ta zo, ta kasance kamar haske mai haskakawa a wuri mai duhu.” Spalding Magan, 58.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> “Marubuta da Farisiyawa sun yi iƙirarin bayyana Nassosi, amma sun bayyana su daidai da ra’ayoyinsu da al’adunsu na gargajiya. Al’adunsu da ƙa’idodinsu suka ƙara tsananta ƙwarai da gaske. A ma’anarsa ta ruhaniya, Kalma mai tsarki ta zama ga mutane kamar littafi mai hatimi, a rufe ga fahimtarsu.” Signs of the Times, Mayu 17, 1905.

Back to Articles