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

Littafin Yowel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodikiya—Lamba Goma Sha Ɗaya

Number Eleven

Lamba Goma Sha Ɗaya

Author

Jeff Pippenger

Published

December 14, 2025

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The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Saƙon ruwan sama na ƙarshe gargaɗi ne game da kusantowar rufe lokacin jinƙai tare da kira zuwa ga shiri na kai-da-kai. Waɗannan ra’ayoyi guda biyu an wakilta su a surori na goma da na goma sha ɗaya na wahayin Ishaya, kuma an yi hakan ne a cikin mahallin saƙon Daniyel goma sha ɗaya wanda aka buɗe hatiminsa a 1989, kuma wanda ɓoyayyiyar tarihinsa ake buɗe hatiminsa a lokacin hatimcewa na mutum dubu ɗari da arba’in da huɗu, waɗanda Ishaya da ’ya’yansa suke wakilta a cikin wahayin. Waɗannan layuka biyu tare suna wakiltar gargaɗi ga Ahaz, yana wakiltar Laodiceyawa waɗanda ba su da “fahimta” game da waɗannan layuka biyu na cikin gida da na waje waɗanda suka mamaye annabcin Littafi Mai Tsarki.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Daniel 11:11 da Wahayin Yahaya 11:11 suna gabatar da wakilci iri ɗaya na ciki da na waje, inda Daniel yake wakiltar na waje, Wahayin Yahaya kuma na ciki. Waɗannan “surori da ayoyi” biyu na ciki da na waje suna haɗuwa kai tsaye da saƙonnin sura ta goma da ta goma sha ɗaya na waje da na ciki, kuma suna yin haka a cikin Ishaya 11:11.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Ishaya sura ta shida ita ce 9/11, kuma tana bayyana tsarkakewa da shafewar Ishaya a matsayin manzo a 9/11. Tun daga sura ta bakwai gaba, akwai tsarin saƙon da ya iso a 9/11. Sura ta goma tana fayyace matsayin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, gama shi ne saƙon da aka buɗe hatiminsa a lokacin ƙarshe a shekara ta 1989.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Babi na goma sha ɗaya na Ishaya yana wakiltar 9/11 da shafewar Ishaya da saƙonsa. Aya ta ɗaya tana daure da aya ta goma ta wurin “Yesse,” kuma aya ta goma tana cewa, “A ranar nan,” sai aya ta goma sha ɗaya ta ci gaba da cewa, “Kuma zai faru a ranar nan cewa Ubangiji zai sāke miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa.”

That day was 1850.

Wannan rana ita ce shekara ta 1850.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> To, wani reshe zai fito daga kututturen Yesse, kuma wani toho zai tsiro daga saiwoyinsa. Ruhun Ubangiji kuwa zai zauna a kansa, ruhun hikima da fahimta, ruhun shawara da iko, ruhun sani da tsoron Ubangiji; zai sa ya yi saurin ganewa a cikin tsoron Ubangiji. Ba zai yi shari’a bisa ga abin da idanunsa suka gani ba, ba kuwa zai tsauta bisa ga abin da kunnuwansa suka ji ba. Amma da adalci zai yi wa matalauta shari’a, da daidaito kuma zai yi hukunci domin masu tawali’u na duniya. Zai bugi duniya da sandar bakinsa, da numfashin leɓunansa kuma zai kashe mugaye. Adalci zai zama abin ɗaurin ƙugunsa, aminci kuwa abin ɗaurin kugu. Kerkeci kuma zai zauna tare da ɗan rago, damisa kuma za ta kwanta tare da ɗan akuya; ɗan maraƙi da ɗan zaki da dabbar da aka yi kitsenta tare; kuma ƙaramin yaro zai bishe su. Saniya da beyar kuma za su ci kiwo; ‘ya’yansu kuma za su kwanta tare; zaki kuwa zai ci ciyawa kamar sa. Jaririn mai shan nono kuma zai yi wasa a bakin ramin macijin asp, yaron da aka yaye nono kuma zai sa hannunsa a maɓoyar macijin cockatrice. Ba za su cuce ko su hallaka ba a dukan dutsena mai tsarki, gama duniya za ta cika da sanin Ubangiji, kamar yadda ruwaye suke rufe teku.

> 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> 11:10 Kuma a wannan rana za a kasance da tushen Yesse, wanda zai tsaya a matsayin tuta ga al’ummai; zuwa gare shi ne Al’ummai za su nema: kuma hutunsa zai zama mai ɗaukaka.

> 11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> 11:11 Kuma zai faru a wannan rana, Ubangiji kuma zai sāke miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa waɗanda suka ragu, daga Assuriya, da daga Masar, da daga Fataros, da daga Kush, da daga Elam, da daga Shinar, da daga Hamat, da kuma daga tsibiran teku.

> 11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

> 11:12 Kuma zai kafa tuta domin al’ummai, ya kuma tattara korarrun Isra’ila, ya kuma tara warwatsattun Yahuda daga kusurwoyi huɗu na duniya.

> The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

> Kishin Efraimu ma za ta kau, kuma za a datse maƙiyan Yahuza: Efraimu ba zai yi wa Yahuza kishi ba, Yahuza kuma ba zai tsananta wa Efraimu ba. Amma za su fāɗa a kan kafaɗun Filistiyawa zuwa yamma; tare za su washe waɗanda suke gabas: za su sa hannunsu a kan Edom da Mowab; kuma ’ya’yan Ammon za su yi musu biyayya.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

> Ubangiji kuwa zai hallaka harshen tekun Masar ƙwata-ƙwata; kuma da iska mai ƙarfinsa zai kaɗa hannunsa a kan kogin, ya bugi shi ya rarraba shi zuwa rafuffuka bakwai, ya kuma sa mutane su haye da ƙafafunsu busassu. Kuma za a yi babban hanya domin ragowar mutanensa, waɗanda za su rage, daga Assuriya; kamar yadda ya kasance ga Isra’ila a ranar da ya fito daga ƙasar Masar. Ishaya 11:1–16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Aya ta farko ta ce, “Kuma wani sanda zai fito daga gindin Yesse, kuma Wani Reshe zai tsiro daga saiwoyinsa: Kuma Ruhun Ubangiji zai sauka a kansa.” Wannan ƙarfi mai girma na bayyana Almasihu ya ci gaba, AMMA wannan bayyana ta fi shafi kwanakin ƙarshe fiye da kwanakin Ishaya ko ma kwanakin da Almasihu ya yi tafiya a cikin mutane.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Karatu mai zurfi yana bayyana cewa ayoyi na ɗaya zuwa na tara duka halaye ne da ke bayyana Almasihu, kuma a aya ta goma an ce, “Kuma sanda zai fito.” Babu wani yankewa a cikin gudan tunani daga aya ta ɗaya har zuwa aya ta goma. Aya ta goma tana cewa, “kuma a wannan rana,” wanda dole ne ya faru a wannan rana ɗaya da aya ta ɗaya. Dukansu aya ta goma da ta ɗaya suna bayyana “saiwar,” kuma ta haka suna ɗaure ayoyin biyu tare, layi bisa layi.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Aya ta ɗaya da ta goma tare suna cewa, “Kuma wani tsiro zai fito daga gungumen Yesse, kuma wani reshe zai yi girma daga saiwoyinsa. A wannan rana kuma za a sami tushen Yesse, wanda zai tsaya a matsayin tuta ga al’ummai; zuwa gare shi al’ummai za su nemi hanyar zuwa: kuma hutunsa zai zama mai ɗaukaka.”

A “rod” is a symbol of authority.

“Sandar iko” alama ce ta hukuma.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

> Ta haifi ɗa namiji, wanda zai yi mulkin dukan al’ummai da sandar ƙarfe; aka kuwa ɗauke ɗanta zuwa wurin Allah, zuwa kuma ga kursiyinsa. Ru’ya ta Yohanna 12:5.

A “rod” is a symbol of selection, division and separation.

“Sandar mulki” alama ce ta zaɓe, rarrabewa da kuma keɓancewa.

> And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

> Sai Musa ya ajiye sandunan a gaban Ubangiji a cikin alfarwar shaida. Kuma washegari, Musa ya shiga cikin alfarwar shaida; sai ga shi, sandar Haruna ta gidan Lawi ta tsiro, ta fitar da ƙwayoyin toho, ta yi furanni, ta kuma ba da ’ya’yan almond. Sai Musa ya fito da dukan sandunan daga gaban Ubangiji zuwa ga dukan ’ya’yan Isra’ila; suka duba, kowa kuwa ya ɗauki sandarsa. Sai Ubangiji ya ce wa Musa, Ka mai da sandar Haruna a gaban shaida, a ajiye ta domin ta zama alama a kan masu tawaye; ta haka za ka kawar da gunaguninsu daga gare ni gaba ɗaya, domin kada su mutu. Sai Musa ya yi haka: kamar yadda Ubangiji ya umarce shi, haka ya yi. Ƙidaya 17:7–11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Sandar Haruna da ta toho tana bayyana wani “sanda” a zamanin ruwan sama na ƙarshe, domin ta Haruna ce kaɗai “sanda” da ta toho daga cikin “sanda” goma sha uku. Wannan tohowar alama ce ta zamanin ruwan sama na ƙarshe, lokacin da Allah zai bayyana bambanci tsakanin “sanduna” goma sha biyu masu tawaye da suke iƙirarin suna da saƙon ruwan sama na ƙarshe, kamar yadda kuma aka misalta da nuna ta wurin wuta na Iliya, wadda ta nuna bambanci tsakanin na gaskiya da na ƙarya. “Sanda” kuma alama ce ta awo da shari’a.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

> Sai aka ba ni wani sanda mai kama da sandar awo; mala’ikan kuma ya tsaya yana cewa, Ka tashi, ka auna haikalin Allah, da bagaden, da kuma waɗanda suke yin sujada a cikinsa. Ru’ya ta Yohanna 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

“Sandar” yana fitowa daga kututturen Jesse, kuma “Jesse” na nufin ‘tsayawa a fito fili’ kamar alamomin hanya suke a annabcin Littafi Mai Tsarki. Farez shi ne ainihin “saiwar” Jesse, kuma Farez na nufin “karya, kutsewa ko watsewa.” Farez shi ne saiwa ko mafarin zuriyar jinin Jesse. “Saiwar Jesse” saboda haka alama ce ta alpha, wato Farez, kuma omega ita ce Jesse, mafari da kuma matuƙa. Saiwar Jesse tana farawa da watsewa (Farez) kuma tana ƙarewa a wani alamar hanya na mutum yana tsaye. Tsayuwar maza, a ma’anar annabci, alama ce ta mulki. A cikin Littafi Mai Tsarki Farez yana fara wata zuriyar jini, ba tare da wata alaƙar da ta gabace shi kafin gabatar da shi ba, kuma sunansa na nufin karya, saboda haka rubutaccen tarihin zuriyarsa da sunansa suna bayyana Farez a matsayin mafari, suna mai da Jesse matuƙa. Melkizedek kuma mutum ne na Littafi Mai Tsarki da aka bayyana a matsayin wanda ba shi da wata zuriyar da ta gabace shi, kamar yadda yake a wajen Farez. Saiwar Farez tana ƙunshe da gaskiyar cewa yana wakiltar firistancin Melkizedek, wanda Ibrahim ya ba zakka.

The order of Melchizedek is the priestly order of Christ.

Tsarin Melkizedek shi ne tsarin firistoci na Almasihu.

> Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

> Inda magabacinmu ya riga ya shiga saboda mu, wato Yesu, wanda aka mai da shi babban firist har abada bisa ga tsarin Melkisedek. Ibraniyawa 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Tushen Jesse shi ne firistancin Melchizedek, kuma dole ne mafari ya nuna ƙarshen. Jesse yana wakiltar rukuni na ƙarshe na firistancin Melchizedek da zai tashi tsaye, waɗanda, bisa ga Ishaya, tuta ce ga al’ummai.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

“Jijjiga” na nufin ‘yanke (itatuwa); gangar jiki ko kututturen itace (kamar yadda aka sare ko kuma aka dasa),’ kuma “jijjigar” tana fitowa daga wata masarauta da aka wuce ta, kamar yadda ya faru da Nebukadnezzar a cikin Daniyel sura ta huɗu. Itace, a ma’anar annabci, masarauta ce, kuma sa’ad da masarauta ta ƙare, to an sare wannan itacen.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

“Tsiron” da ke cikin wannan nassin yana fitowa ne daga kututture—ba daga reshe na sama ba. Daga wata tsohuwar mulki da kututturen yake wakilta, wani “sanda,” alamar iko, yana fitowa, kuma wannan ikon yana dogara ne a kan ko “sandar” tana ɗauke da “ƙwayoyin furanni da furanni” na saƙon ruwan sama na ƙarshe. Wannan iko yana samo asali ne daga wata mulki da ta gabata, wadda aka sare ta.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

“saiwar” ita ce “saiwar Yesse,” kuma “sandar” da take fitowa daga “kututturen” tana fitowa ne daga “kututturen” wanda saiwoyinsa su ne saiwar Yesse. Sandar da take haifar da iko tana fitowa daga kututturen, amma Reshen yana fitowa daga saiwar—kuma saiwar ita ce tuta. Saiwar ita ce mafari, kuma ƙarshe kuwa shi ne reshen.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Kalmar “reshen” tana nufin mai tsaro ko alamar hanya. Ishaya yana sanar da mu cewa Reshen yana zuwa a lokacin dokar Lahadi.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

> Kuma a wannan rana mata bakwai za su kama mutum ɗaya, suna cewa, Za mu ci gurasarmu da kanmu, mu kuma sa tufafinmu da kanmu: sai dai kawai a kira mu da sunanka, domin a kawar mana da abin kunya. A wannan rana reshen Ubangiji zai zama kyakkyawa da ɗaukaka, kuma amfanin ƙasa zai zama mafifici da kyan gani ga waɗanda suka tsira daga Isra’ila. Kuma zai kasance, wanda aka bari a Sihiyona, da wanda ya ragu a Urushalima, za a kira shi mai tsarki, wato kowane mutum da aka rubuta a cikin masu rai a Urushalima: sa’ad da Ubangiji zai wanke ƙazantar ’ya’yan mata na Sihiyona, ya kuma tsarkake jinin Urushalima daga tsakiyarta ta wurin ruhun shari’a, da kuma ta wurin ruhun ƙonawa. Ishaya 4:1–4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

“Mutum ɗaya” wanda matan bakwai suka kama shi shi ne shugaban cocin Roma, wanda ya zama na takwas daga cikin bakwai a lokacin dokar Lahadi, yana kwaikwayon rayuka 8 da suke cikin jirgin. A lokacin dokar Lahadi, “a ranar nan” “reshen Ubangiji zai zama kyakkyawa da ɗaukaka” “sa’ad da Ubangiji zai wanke ƙazantar ’ya’yan mata na Sihiyona, ya kuma tsarkake jinin Urushalima daga cikinta ta wurin ruhun hukunci, da kuma ta wurin ruhun ƙonawa.” Wannan tsarkakewa ta wurin ruhun hukunci da ruhun ƙonawa ana cika ta ne ta hannun Manzon Alkawari a Malachi uku a lokacin dokar Lahadi. “Kyakkyawan reshen” shi ne mutum dubu ɗari da arba’in da huɗu, waɗanda ba su fito daga kututture ba, sai dai daga tushen Jesse, wanda shi ne tuta.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Ikonsu ana wakilta ta wurin sandar da ta fito daga wani reshe na mulkin da ya fāɗi. Mulkin Filadelfiya ya fāɗi daga 1856 har zuwa 1863, kuma ikon da aka kafa a cikin wancan mulkin da ya fāɗi za a sāke kafawa a dokar Lahadi. Sa’ad da aka ɗaga reshen da yake tuta, motsin Laodikiya na dubu ɗari da arba’in da huɗu yana sauyawa zuwa motsin Filadelfiya na dubu ɗari da arba’in da huɗu. A lokacin ne kuma ikon ko sandar da ta fito daga mulkin Millerite ko na Filadelfiya ana wakiltarsa da maɓalli da aka ɗora wa Eliyakim a cikin Ishaya 22:22.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Kuma zan ɗora mabuɗin gidan Dawuda a bisa kafadarsa; haka zai buɗe, ba kuwa wanda zai rufe; zai kuma rufe, ba kuwa wanda zai buɗe. Ishaya 22:22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Ayat ɗin yana nuna 22 ga Oktoba, 1844, kuma yana bayyana Eliyakim a matsayin wanda yake karɓar “maɓalli.” A cikin ayoyi biyu da suka gabata, an ƙwace ikon Laodikiya daga hannun Shebna, aka ba shi Eliyakim. A lokacin dokar Lahadi, ikon da aka taɓa ba mutanen alkawari zaɓaɓɓu ana ƙwace shi daga masarautar Adventism na Rana ta Bakwai na Laodikiya, a ba da shi ga masarautar motsin Filadelfiya na dubu ɗari da arba’in da huɗu—wadda ita ce masarautar ɗaukaka.

> 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. Matthew 16:16–19.

> Ya ce musu, Amma ku fa, wa kuke cewa ni ne? Sai Siman Bitrus ya amsa ya ce, Kai ne Almasihu, Ɗan Allah mai rai. Sai Yesu ya amsa ya ce masa, Mai albarka ne kai, Siman Barjona; gama jiki da jini ba su bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama. Ni kuma ina ce 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 ka ɗaure a duniya za a ɗaure shi a sama; kuma duk abin da ka kwance a duniya za a kwance shi a sama. Matiyu 16:16–19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Sandar iko, wanda aka wakilta a matsayin maɓalli da aka ba Bitrus, an ɗora shi a kafadar Eliyakim a cikin Ishaya 22:22. Bitrus yana wakiltar reshen dubu ɗari da arba’in da huɗu waɗanda suke shiga alkawari da Almasihu jim kaɗan kafin dokar Lahadi. A cikin wannan nassi Bitrus yana a Kaisariya Filibbi, wato Panium na ayoyi goma sha uku zuwa goma sha biyar na Daniyel goma sha ɗaya. An canja sunansa, yana wakiltar dangantakar alkawari, kuma sunan Bitrus, sa’ad da aka kusance shi ta hanyar ninka matsayoyin lambobi na kowane harafi, yana daidaita da 144,000. Ikon, ko sanda, ko maɓallin da aka ɗora wa Eliyakim sa’ad da aka jefa Shebna cikin fili kamar ƙwallo, shi ne “sandan” da yake fitowa daga kututturen Adventisancin Milleriyawa na Filadelfiya wanda aka sare daga 1856 zuwa 1863.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Bitrus yana karɓar ikon jama’ar alkawarin Allah a lokacin rarrabe alkama da ciyawa marar amfani, gama alkamar za a ɗaga ta a matsayin hadayar gurasa mai kaɗawa ta Fentikos. Ciyawa marar amfani ce ake fara rarrabewa, kamar yadda yisti a cikin gurasan kaɗawa na Fentikos yake wakiltuwa ana kawar da shi ta wurin aikin gasa. Ikon sanda ko maɓalli yana fitowa daga kututturen mulkin da ya faɗi, kuma reshen da yake tutar alama yana fitowa daga saiwar Yesse, shi ne kuma saiwar Yesse, domin Yesu yana kwatanta ƙarshen abu da farkon abu. Saiwar ita ce farko, reshen kuma ƙarshe. Wannan amfani na annabci ba zai yiwu Yahudawan masu gardama na zamanin Kristi ko na yau su fahimce shi ba, gama shi ne babban ƙa’idar tsarin aikin ruwan sama na ƙarshen zamani, kuma ana kuma wakilta shi a matsayin maɓallin gidan Dawuda. Maɓallin yana buɗe ƙofar gidan Dawuda wadda aka rufe. Maɓallin yana buɗe ƙofa zuwa Wuri Mai Tsarki na sama, wato gidan Dawuda. Alfa na 22 ga Oktoba, 1844, yana maimaituwa a omega na dokar Lahadi.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

Dawuda, ɗan Yesse, ya rubuta wani asiri mai zurfi wanda ya kawo ƙarshen duk wata ƙarin gardama da Yahudawa masu jayayya a zamanin Almasihu suka yi, ta haka kuma ya nuna ƙarshen shaidarsa ga Yahudawa.

> A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

> Zabura ta Dawuda. Ubangiji ya ce wa Ubangijina, Ka zauna a hannun damana, har sai na mai da maƙiyanka matashin ƙafafunka. Ubangiji zai aiko da sandar ƙarfinka daga Sihiyona: ka yi mulki a tsakiyar maƙiyanka. Mutanenka za su ba da kansu da son rai a ranar ikonka, cikin kyawawan tsarkin nan tun daga mahaifar safiya: kana da raɓar ƙuruciyarka. Ubangiji ya rantse, ba kuwa zai tuba ba, Kai firist ne har abada bisa ga tsarin Malkisadik. Zabura 110:1–4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni ya ƙaddara ya sanya wannan nassi cikin Zabura 110, wanda, ba shakka, wata lamba ce a duniyar lissafi da ake gane ta a matsayin lamba ta musamman. Rabin “220” da kuma sau goma na “11” za su sa rai ya sa ran cewa lambar “110” tana ɗauke da wata muhimmiyar ma’ana, kuma haka yake—kamar yadda nassin kansa ma yake. Waƙa ce ta Dawuda, kuma Dawuda alama ce ta dubu ɗari da arba’in da huɗu, saboda haka aya ce daga waƙar gonar inabi, wadda ita ce waƙar Musa da Ɗan Ragon. Tana bayyana lokacin da ake ƙetare tsoffin manoman gonar inabin, a kuma ba da gonar inabin ga dubu ɗari da arba’in da huɗu. Sa’ad da hakan ya faru, wannan ne “ranar ikonka” mai daidaituwa da ikon Fentikos a ƙolin lokacin Fentikos.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Mutanen Allah za su kasance “masu son rai” a ranar da suka fito daga “mahaifar safiya,” tare da “raɓar ƙuruciyarka.” Sabuwar haihuwa misali ce ta tuba da rai. An ɗauko mutum ɗari da arba'in da huɗu daga mahaifa a cikin Yuli na shekara ta 2023, kuma an haife su da raɓar ƙuruciyarsu, gama an haife su cikin saƙon Kukan Tsakar Dare, wanda shi ma ya faru tare da Milleriyawa a farkon lokaci, wato a “ƙuruciyarsu.” Ita ce wannan raɓa ɗaya, domin maimaituwar tarihin alpha ce a cikin tarihin omega. A cikin “ranar” “ƙarfafuwarsu,” sa’ad da aka kore Shebna “daga” “matsayinsa, kuma daga” “halinsa” aka jawo shi “ƙasa,” Eliyakim, mutum ɗari da arba'in da huɗu ana mai da su firistocin omega, gama an yi su bisa ga tsarin Melkizadek, domin mutum ɗari da arba'in da huɗu ba za su ɗanɗani mutuwa ba, ko kuma kamar yadda yake da Melkizadek, su firistoci ne har abada.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

A cikin “ranar ikonsa” Ubangiji zai aiko da “sandar ƙarfinsa daga Sihiyona.” An ɗora ikon mulkokinsa biyu—na alheri (baratarwa) da na ɗaukaka (tsarkakewa)—a kan waɗanda suke sanye da kambinsa na ɗaukaka, gama suna wakiltar mulkinsa. An aike su daga Sihiyona, domin ma’anar Sihiyona tana wakiltar tuta ta dubu ɗari da arba’in da huɗu.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

> Sa’ad da Farisiyawa suka taru wuri guda, Yesu ya tambaye su, yana cewa, Me kuke gani game da Almasihu? ɗan wa ne shi? Suka ce masa, Ɗan Dawuda.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Ya ce musu, To, yaya Dawuda cikin Ruhu yake kiransa Ubangiji, yana cewa, Ubangiji ya ce wa Ubangijina, Ka zauna a hannun damana, har sai na maida maƙiyanka matattakalar ƙafafunka? In kuwa Dawuda yana kiransa Ubangiji, yaya zai zama ɗansa?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

> Kuma ba wanda ya iya ba shi amsa ko da kalma guda; haka kuma, daga wannan rana ba wanda ya ƙara yin ƙarfin halin yi masa wata tambaya. Matiyu 24:41–46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Dangantakar annabcin Dawuda da Almasihu ta fuskar alpha da omega—farko da ƙarshe—ita ce ƙa’ida ta farko ta hanyar “layi bisa layi,” kuma wannan ƙa’ida ba Yahudawan masu gardama suka iya fahimta ba, kamar yadda Bawan Allah na kwanaki na ƙarshe na Laodicea mai bi na bakwai ba zai iya gane cewa tarihin Milleriyawa a lokacin saƙon Kukan Tsakar Dare shi ne inda raɓar sama ta zubo a lokacin samartakar Adventism ba. “Raɓar” samartakarka tana bisa mutum dubu ɗari da arba’in da huɗu, kuma ta fara yayyafawa a 9/11, kuma dokar Lahadi ita ce “ranar iko,” sa’ad da ake shafe ragowar a matsayin firistoci bisa tsarin Melkizedek.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Daga cikin kututturen Adventis na Rana ta Bakwai na Laodiceya (coci mai gwagwarmaya) ne reshen yake fitowa (coci mai nasara), yayin da daga tushen Jesse kuwa, dubu ɗari da arba’in da huɗu—su ne reshen ’ya’ya masu ɗaukaka da aka ɗaga sama a matsayin hadayar kaɗawa a ranar ikonsa.

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunane-tunane a cikin talifi na gaba.

> “Proverbs One

> “Misalai Babi na Ɗaya Dole ne a aiwatar da shawarwari game da ƙarshen duniya a hanyar da za ta ba su cikar da ta fi bayyana, ga waɗannan kwanakin ƙarshe. Yanayi na mugunta da suka yi rinjaye a zamanin Nuhu sun sake bayyana a cikin wannan zamani. Kowane irin zunubi da mugunta ana aiwatar da su ba tare da tsangwama ba. Tsananin muguntar da ta cika duniya a wancan zamani, ta kawo kururuwa daga wata duniya da aka gurɓata zuwa ga Allah, kuma ba da daɗewa ba ta jawo hukuncinsa a kan duniya ta wurin rigyawar ruwa. Irin wannan yanayi na tashin hankali da mugunta ne ya kawo duniya daga zamanin Nuhu ta zama abin hallaka ta wurin rigyawar ruwa; kuma a cikin kwanaki na ƙarshe za a sami irin wannan tashin hankali da mugunta da gaggawar yin zunubi da zai jawo wa duniya marar tuba hukunci ta wurin wuta. Wahayin da Nuhu ya yi wa mutanen zamaninsa game da abin da zai auku a kan su ta fuskar duniya, da kuma shawarwarin da ya yi musu su tuba, Allah bai ɗauki su a matsayin tatsuniya ba. Yayin da Nuhu yake yi wa mutanen zamaninsa wa’azi da gargadi da addu’a, Ruhun Allah yana ƙoƙarin jawo hankalinsu daga zunubi zuwa ga Allah, domin su sami ceto a lokacin da yaƙin fushinsa zai zubo a kansu. Domin Allah ya yi amfani da Nuhu a matsayin bakinsa ga mutanen wannan ƙarni marasa imani; domin ta wurin Nuhu ya ba su shawarwari game da hatsarin da suke ciki. Ya bayyana wa Nuhu muguntar mutanen zamaninsa, kuma ya umurce shi ya gina jirgi bisa ga tsarin da ya ba shi, domin ceton kansa da kuma ceton mutanen idan za su saurara ga gargadin da Allah ya yi musu ta bakinsa. Nuhu ya yi biyayya ga umarnin Allah. Ba wai kawai ya gaya wa mutanen zamaninsa cewa Allah zai rigyaya ruwa a duniya ba, amma ya kuma nuna bangaskiyarsa da ayyukansa ta wajen gina jirgi domin ceton kansa da iyalinsa, kuma domin mutanen da za su yi imani su kuma shiga cikinsa su sami ceto. Ta haka ne ayyukansa suka yi daidai da bangaskiyarsa. Lallai zamanin nan yana ba da misalin yanayin duniya kafin hallaka ta wurin rigyawar ruwa. Mutanen zamanin Nuhu suna yi wa Nuhu ba’a. Masu da’awar masu hikima na zamanin nan, ta wurin ilimi da falsafar ƙarya, sun yi ƙoƙarin nuna cewa ba shi yiwuwa duniya ta hallaka ta wurin rigyawar ruwa, domin tun daga halitta dokokin yanayi ba su canja ba. Mutanen zamanin Nuhu ba su yi imani da saƙon Allah ta bakin bawansa ba. Sun yi wa Nuhu ba’a; suka yi ba’a ga gargadinsa da shawarwarsa. Hanok ya yi wa’azi game da zuwan Almasihu na biyu zuwa duniya domin ya yi hukunci ga kowa da kowa. Ya kuma yi wa’azi game da hallakar da za ta zo wa duniya ta wurin rigyawar ruwa. Amma mutanen zamaninsa ba su kula da waɗannan al’amura ba. Sun ƙi amincewa da Nuhu game da abin da ya yi wa’azi. Kafin hallakar duniya ta wurin rigyawar ruwa, Allah ya aika mutumin adali, Hanok, kuma ya yi wa’azi ga mutanen, domin su tuba su juyo ga Allah, kada rikicin halinsu ya kira su ga hukuncin Allah. Hanok da Nuhu ba su taƙaita wa’azinsu ga maza ba. Matansu sun sanar da mata; yayinda maza, tare da matansu da ’ya’yansu, suka taimaka wa Nuhu wajen gina jirgin.”

> “April 1, 1850 To the ‘Little Flock.’

> “1 ga Afrilu, 1850 Zuwa ga ‘Ƙaramin Garke.’”

> “Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “’Yan’uwa Masoya.—Ubangiji ya ba ni wahayi, a ranar 26 ga Janairu, wanda zan ba da labarinsa. Na ga cewa wasu daga cikin mutanen Allah sun kasance a suma da kasala; sun kuma kasance kamar rabin farke ne kawai, ba su kuma gane lokacin da muke rayuwa a cikinsa yanzu ba; kuma cewa ‘mutumin’ nan mai ‘gogar ƙura’ ya riga ya shiga, kuma cewa wasu suna cikin haɗarin a share su su tafi. Na roƙi Yesu ya cece su, ya ƙyale su na ɗan ƙarin lokaci, ya kuma bar su su ga mummunar haɗarinsu, domin su shirya kafin ya kasance har abada ya yi latti ƙwarai. Mala’ikan ya ce, ‘Halaka na zuwa kamar wata guguwa mai ƙarfi ƙwarai.’ Na roƙi mala’ikan ya ji tausayinsu ya cece waɗanda suke son wannan duniya, kuma suke manne da dukiyoyinsu, ba su kuma yarda su rabu da su ba, su miƙa su hadaya domin a gaggauta tafiyar manzannin a kan hanyarsu su ciyar da tumakin da suke jin yunwa, waɗanda suke hallaka saboda rashin abincin ruhaniya.”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

> “Yayin da nake kallon matalautan rayuka suna mutuwa domin rashin gaskiyar wannan zamani, kuma waɗansu da suke ikirarin gaskata gaskiyar suna barinsu su mutu, ta wurin riƙe hanyoyin da ake bukata domin ciyar da aikin Allah gaba, wannan gani ya yi mini zafi ƙwarai, sai na roƙi mala’ikan ya kawar da shi daga gare ni. Na ga cewa sa’ad da manufar Allah ta nemi wani ɓangare na dukiyarsu, kamar saurayin nan da ya zo wurin Yesu, [Matthew 19:16–22.] sai suka juya suna baƙin ciki; kuma ba da daɗewa ba annobar da take malalowa za ta ratsa ta share dukan dukiyoyinsu gaba ɗaya, sa’an nan kuma zai yi latti ƙwarai a miƙa kayan duniya hadaya, a kuma tara taska a sama.”

> “I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

> “Sa’an nan na ga Mai-fansa mai ɗaukaka, kyakkyawa kuma abin ƙauna, cewa ya bar masarautun ɗaukaka, ya zo wannan duniya mai duhu da kaɗaici, domin ya ba da rayuwarsa mai tamani ya mutu, mai adalci saboda marasa adalci. Ya jure ba’a da bulala masu tsanani, ya kuma sa rawanin ƙaya da aka saƙa; ya yi gumi manyan digo na jini a cikin gonar; alhali nauyin zunuban dukan duniya yana a kansa. Mala’ikan ya tambaya, ‘Saboda mene ne?’ Kai, na gani na kuma sani cewa dominmu ne; saboda zunubanmu ya sha wahala dukan wannan, domin ta wurin jininsa mai tamani ya fanshe mu ga Allah.

> “Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

> “Sa’an nan kuma aka sake nuna mini waɗanda ba su yarda su rabu da dukiyar wannan duniya domin ceton rayukan da suke hallaka ba, ta wajen aika musu da gaskiya, alhali Yesu yana tsaye a gaban Uba, yana roƙo da jininsa, da wahalolinsa, da mutuwarsa saboda su; kuma alhali manzannin Allah suna jira, a shirye suke su kai musu gaskiyar ceto domin a sa musu hatimin Allah mai rai. Ya kasance da wuya ga waɗansu da suke ikirarin sun gaskata gaskiyar wannan zamani, su yi ko ɗan abin kaɗan kamar su miƙa wa manzannin kuɗin Allah kansa, wanda ya ara musu domin su zama masu kula da shi.”

> “Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

> “Sa’an nan kuma aka sake nuna mini Yesu mai shan wahala, hadayarsa da ƙaunarsa masu zurfi ƙwarai, har ya ba da ransa domin su; sa’an nan kuma rayuwar waɗanda suka yi ikirarin su ne mabiyansa, waɗanda suke da dukiyar wannan duniya, kuma suka ɗauka cewa babban abu ne ƙwarai su taimaka wa aikin ceto. Mala’ikan ya ce, ‘Irin waɗannan za su iya shiga sama?’ Wani mala’ika ya amsa, ‘A’a, ba har abada ba, ba har abada ba, ba har abada ba. Waɗanda ba su da sha’awa ga aikin Allah a duniya, ba za su taɓa iya rera waƙar ƙauna mai fansa a sama ba.’”

> “I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

> “Na ga cewa aikin gaggawa da Allah yake yi a duniya ba da daɗewa ba za a gajarta shi cikin adalci, kuma dole ne manzanni masu sauri su yi hanzari a tafiyarsu domin su nemo garken da ya watse. Wani mala’ika ya ce, ‘Duka manzanni ne? A’a, a’a, manzannin Allah suna da saƙo.’”

> “I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

> “Na ga cewa an hana aikin Allah ci gaba, an kuma zubar masa da mutunci ta wurin tafiyar wasu waɗanda ba su da wani saƙo daga Allah. Irin waɗannan za su ba da lissafi ga Allah game da kowace dala da suka kashe wajen tafiya zuwa inda ba aikinsu ba ne su je; gama wannan kuɗi zai iya taimaka wa aikin Allah, kuma saboda rashinsa, rayuka sun yi yunwa har suka mutu saboda ƙarancin abinci na ruhaniya, wanda da zai iya kasancewa an ba su ta wurin manzannin Allah da aka kira aka kuma zaɓa, da a ce suna da abin yi.”

> “The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

> “Girgizar mai ƙarfi ta riga ta fara, kuma za ta ci gaba, kuma za a girgiza a fid da dukan waɗanda ba su yarda su kama gaskiya da ƙarfi ba, su tsaya kai-da-fata ba tare da ja da baya ba domin gaskiya, su kuma yi hadaya domin Allah da aikinsa. Mala’ikan ya ce, ‘Kuna tsammani za a tilasta wa wani ya yi hadaya? A’a, a’a. Dole ne ta zama hadaya ta yardar rai. Za a buƙaci komai domin a sayi gonar.’—Na yi kuka ga Allah ya ji tausayin mutanensa, waɗansu daga cikinsu kuwa sun kasance suna suma suna mutuwa.”

> “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

> “Na ga cewa waɗanda suke da ƙarfi su yi aiki da hannuwansu, su kuma taimaka wajen ɗorewar aikin, suna da alhakin wannan ƙarfi nasu, kamar yadda waɗansu kuma suke da alhakin dukiyarsu.

> “Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

> “Sa’an nan na ga cewa shari’un Allah Maɗaukaki suna nan da nan zuwa. Na roƙi mala’ikan ya yi wa mutane magana cikin harshensa. Sai ya ce, ‘Dukan tsawa da walƙiya na Dutsen Sinai ba za su motsa waɗanda ba za su motsu da bayyanannun gaskiyar maganar Allah ba; haka kuma saƙon mala’ika ba zai tashe su ba.’” Review and Herald, Afrilu 1, 1850.

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