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

Littafin Yoel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodikiya - Lamba Talatin da Tara

Number Thirty-Nine

Lamba Talatin da Tara

Author

Jeff Pippenger

Published

February 2, 2026

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The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Jarrabawar dutsen kusurwa ta omega ta cikin gida, wadda take biyo bayan jarrabawar harsashin alpha ta waje ta shekarar 2024, tana buƙatar fayyace ma’anar “ma’ajiyar ajiya,” da kuma “abincin” da ake ajiyewa a cikin ma’ajiyar. Jarrabawar annabci ce, kuma tana da layin gaskiya na ciki da na waje. Shin kayan ado masu daraja su ne saura na James White, ko kuwa su ne gaskiyar Kalmar Allah? Su duka biyun ne.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

A 9/11, an kira mutanen Allah su ci ƙaramin littafin, su kuma koma ga tsofaffin hanyoyin Irmiya, inda a wancan lokaci aka aza tushen. A 9/11, an ga cewa sa’ad da aka gaya wa Yohanna, a Ru’ya ta Yohanna sura ta goma sha ɗaya, ya auna, an gaya masa ya auna abubuwa biyu. An gaya masa ya auna haikalin da kuma masu sujada da suke cikinsa. An gaya masa ya bar filin tsakar gida na shekaru 1,260 na al’ummai suna tattake Wuri Mai Tsarki da rundunar. Wuri Mai Tsarki da rundunar su ne haikalin da kuma masu sujada da suke cikinsa.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

A cikin 2023, wannan mala’ika ɗin nan da ya sauko a 9/11 ya sake saukowa, yana buɗe hatimin saƙon Kukan Tsakar Dare, sa’an nan kuma a 2024 gwajin tushe na waje na ko alamar Roma har yanzu tana kafa wahayi kamar yadda ta yi wa Milleriyawa.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

“Tagogin buɗe” na sama suna nuna isowar gwajin omega na ciki na haikali da kuma kiran “a komo.” Gwajin yana bukatar a gane alamu biyu. Lokacin da mala’ika na uku ya iso a 1844, sannan kuma a 9/11, an gaya wa Yohanna ya auna haikalin da masu ibada a cikinsa, ta haka yana nuna aikin annabci na auna haikali da masu ibada a 2023. Malachi ya ɗaga tambayar mene ne “rumbun ajiya,” kuma mene ne “abinci?” Waɗannan tambayoyi iri ɗaya a mafarkin Miller za su kasance, mene ne “akwatin,” kuma mene ne “duwatsu masu daraja.”

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Mafarkin Miller ya bayyana buɗaɗɗun tagogin sama a matsayin wurin da ake ɗaga ikkilisiyar nasara ta Ru’ya ta Yohanna sura ta goma sha tara, sanye da farin lilin, domin ta hau kan fararen dawakai na rundunar Ubangiji Mai Runduna. Buɗaɗɗun tagogin nan su ne wurin da albarkar ko la’anar Malachi ake zubawa. Buɗaɗɗiyar tagar Miller ita ce wurin da ake kawar da shara kuma ake tattara jauharai a sa su cikin akwatin ajiya.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

Ambato na farko game da tagogin sama yana cikin labarin Nuhu, kuma sa’ad da aka buɗe waɗannan tagogi, aka yi ruwan sama kwana arba’in da dare arba’in. Sa’ad da aka buɗe tagogin, rayuka takwas ne suke cikin jirgin. Baftismar da ta faru a Bahar Maliya ta shigar da shekaru arba’in na yawo har sai da aka ƙetare Urdun. Sa’ad da daga baya aka yi wa Almasihu baftisma a wannan wuri ɗin, aka kore Shi zuwa cikin jeji kwana arba’in. Sa’ad da aka tashe Shi daga matattu, kamar yadda baftismarsa ta kasance alama ce ta hakan, Ya koyar da almajiran kwana arba’in kafin Ya hau zuwa sama.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Sa’ad da ikilisiya ta sauya daga ikilisiya mai yaƙi zuwa ikilisiya mai nasara, sarki Dawuda mai shekara talatin zai yi mulki na shekara arba’in. Ana wakiltar ikilisiya mai nasara da annabi, da firist, da kuma sarki. Annabin da yake da shekara talatin sa’ad da ya fara hidimarsa ta shekara ashirin da biyu shi ne Ezekiyel, kuma ya fara wannan hidima ne sa’ad da sammai suka buɗe.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Yanzu ya zama, a shekara ta talatin, a wata na huɗu, a rana ta biyar ga watan, sa’ad da nake a tsakiyar waɗanda aka kai bauta a bakin kogin Kebar, sai sammai suka buɗe, na kuwa ga wahayoyin Allah. Ezekiyel 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

A cikin shekaru talatin Yusuf ya fara mulki a matsayin firist, sai kuma ya fuskanci iskar gabas ta Musulunci wadda ta kawo rikici mai tsananta, wanda ya bai wa Masar, macijin da yake kwance a cikin teku, damar aiwatar da gwamnatin duniya ɗaya. A cikin wannan rikici Yusuf ya tattara abinci a cikin rumbuna.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

A cikin watan Yuli na shekara ta 2023, an ji wata murya a jeji, sa’an nan Zakin kabilar Yahuza ya fara ɓalle hatimin saƙon Kukan Tsakar Dare. A shekara ta 2024, gwajin alfa na waje na tushe ya raba rukuni biyu, kuma tsarin ɓalle hatimin ya ci gaba. Yanzu kuma a shekara ta 2026, gwajin omega na cikin haikali wanda zai sāke raba rukuni biyu ya iso.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Mako mai tsarki da Kristi, a matsayin Manzon Alkawari, ya tabbatar da alkawarin tare da mutane da yawa, shi ne farfajiya da kuma Wuri Mai Tsarki. Daga 22 ga Oktoba, 1844 har sai Mika’ilu ya tashi tsaye (kamar yadda Ya yi a ƙarshen wancan mako mai tsarki sa’ad da aka jejjefi Istifanas da duwatsu) shi ne Wuri Mafi Tsarki. An cika bukukuwan bazara a cikin mako mai tsarki, kuma su ne alfa na bukukuwan; kuma bukukuwan kaka—na ƙahoni a rana ta fari, ranar Kafara a rana ta goma, sa’an nan kuma bikin bukkoki daga rana ta goma sha biyar zuwa ta ashirin da biyu—su ne omega na bukukuwan.

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> “Haka kuma, dole ne a cika siffofin da suke da alaƙa da zuwan na biyu a lokacin da aka nuna a cikin hidimar alama. A ƙarƙashin tsarin Musa, tsarkake Wuri Mai Tsarki, ko kuma babbar Ranar Kafara, yana faruwa ne a rana ta goma ga watan Yahudawa na bakwai (Leviticus 16:29–34), sa’ad da babban firist, bayan ya yi kafara domin dukan Isra’ila, ta haka kuma ya kawar da zunubansu daga Wuri Mai Tsarki, ya fito ya albarkaci jama’a. Haka nan aka gaskata cewa Kristi, Babban Firist namu mai girma, zai bayyana domin ya tsarkake duniya ta wurin hallakar zunubi da masu zunubi, kuma ya albarkaci mutanensa masu jiranSa da rashin mutuwa. Rana ta goma ga watan bakwai, babbar Ranar Kafara, lokacin tsarkake Wuri Mai Tsarki, wanda a shekarar 1844 ya fāɗo a ranar ashirin da biyu ga Oktoba, an ɗauke shi a matsayin lokacin zuwan Ubangiji. Wannan ya yi daidai da hujjojin da aka riga aka gabatar cewa kwanaki 2300 za su ƙare a lokacin kaka, kuma wannan ƙarshe ya zama kamar ba za a iya kauce masa ba.”

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> “A cikin misalin da ke cikin Matta 25, zaman jira da barci ya biyo bayan zuwan ango. Wannan kuwa ya yi daidai da hujjojin da aka gabatar a yanzu, duka daga annabci da kuma daga alamu. Sun kawo gamsasshiyar tabbaci game da gaskiyarsu; kuma dubban masu bi ne suka yi shelar ‘kiran tsakar dare.’”

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> “Kamar igiyar ruwa mai ƙarfi, wannan motsi ya ratsa ƙasar. Daga birni zuwa birni, daga ƙauye zuwa ƙauye, har zuwa wurare masu nisa a karkara ya kai, har sai mutanen Allah masu jira suka farka sarai. Tsattsauran ɗabi’a ya ɓace a gaban wannan shela kamar yadda sanyin fari na safiya yake narkewa a gaban fitowar rana. Masu bi suka ga an kawar da shakkunsu da ruɗaninsu, kuma bege da ƙarfin hali suka cika zukatansu. Aikin ya kuɓuta daga waɗancan tsauraran ɓangarori da kullum ake nunawa sa’ad da akwai motsin rai na ɗan adam ba tare da ikon kalma da Ruhun Allah masu sarrafawa ba. Ya yi kama, a halinsa, da waɗancan lokutan ƙasƙantar da kai da komawa ga Ubangiji waɗanda, a cikin Isra’ila ta dā, suka biyo bayan saƙonnin tsawatawa daga bayinsa. Ya ɗauki siffofin da suke nuna aikin Allah a kowane zamani. Akwai kaɗan daga murnar shauƙi mai ɗaukaka, amma a maimakon haka akwai zurfin binciken zuciya, furcin zunubi, da rabuwa da duniya. Shiri don saduwa da Ubangiji shi ne nauyin rayuka masu azaba. Akwai nacewa cikin addu’a da kuma keɓe kai ga Allah ba tare da tanadi ba.” The Great Controversy, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

An cika bukukuwan bazara a cikin mako mai tsarki, kuma a sa’an nan aka zubo ruwan sama na farko ko na alpha a Pentakos, ta haka yana zama misali na zubowar ruwan sama na ƙarshen a cikin bukukuwan kaka. An gabatar da waɗannan bukukuwan bazara a cikin Littafin Firistoci 23, ayoyi ɗaya zuwa ashirin da biyu. Bukukuwan kaka suna cikin ayoyi 23 zuwa 44. Shekaru 2300 sun kai ka zuwa 1844. Ayoyi ashirin da biyu na bukukuwan bazara da ayoyi ashirin da biyu na bukukuwan kaka. Jerin ayoyi biyu na ashirin da biyu a cikin sura ta ashirin da uku.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Bikin ƙaho gargaɗi ne cewa shari’a za ta auku cikin kwanaki goma, kuma bikin bukkoki bikin farin ciki ne saboda zunuban da aka gafarta a Ranar Kafara. Asabar da rana ta takwas bayan bikin suna wakiltar hutun Asabar na shekaru dubu na duniya.

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Amma, ƙaunatattu, kada ku jahilci abu guda nan, cewa yini ɗaya a wurin Ubangiji kamar shekara dubu ne, shekara dubu kuma kamar yini ɗaya ne. 2 Bitrus 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Mala’ikan fari ya yi shelar buɗewar shari’a, kuma a wancan matakin annabci, 1798, wanda shi ne “lokacin ƙarshe” na Daniyel, cikar idin ƙahoni ne; amma a ranar 11 ga Agusta, 1840, saƙon da ba a rufe ba na mala’ikan fari na 1798, ya sami iko ta wurin cikar annabcin masifa ta biyu. Musulunci ɓangare ne na gargaɗin idin ƙahoni, wanda ke sanar da kusantowar ranar shari’a.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Ga waɗanda suke da niyyar gani, bukukuwan kaka na ƙahoni da na bukkoki suna wakiltar bukukuwa na alfa da omega, tare da hukunci a tsakiyarsu. Ba haɗari ba ne cewa an bayyana waɗannan bukukuwa a cikin Littafin Firistoci sura ta ashirin da uku. Ashirin da uku alama ce ta kafara. Ba haɗari ba ne cewa biki na farko yana a rana ta farko ta wata na bakwai, kuma cewa biki na ƙarshe yana ƙarewa a rana ta ashirin da biyu. Bikin ƙahoni shi ne harafi na farko na baƙaƙen Ibraniyanci, Ranar Kafara ita ce harafi na tsakiya, kuma bikin bukkoki shi ne harafi na ashirin da biyu na baƙaƙen Ibraniyanci.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Babi na ashirin da uku, ayoyi na 23 zuwa 44 na Littafin Firistoci ayoyi ashirin da biyu ne da aka kafa a cikin “tsarin gaskiya.” Rana ta goma da take a tsakiya tana nuna gwaji, gama goma alama ce ta gwaji, kuma ranar Kafara ita ce inda ake rubuta tawayar ɓatattu kuma a warware ta, kuma wannan tawaya tana wakilta ta harafi na goma sha uku na baƙaƙen Ibrananci. Harafin da yake a tsakiya a cikin kalmar Ibrananci ta gaskiya shi ne na goma sha uku, kuma ya yi daidai da rana ta goma ta wata na bakwai, kuma a matsayin alamar hanya tana da siffofin annabci na baƙaƙen Ibrananci da kuma wannan takamaiman rana. Goma da goma sha uku sun zama ashirin da uku. Saba’in jimillar 10 sau 7 ce, kuma rana ta goma ta wata na bakwai ita ma tana daidai da saba’in, wadda alama ce ta ƙarshen lokacin jarrabawa.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> Sai Bitrus ya zo gare shi, ya ce, Ubangiji, sau nawa ne ɗan’uwana zai yi mini laifi, in kuwa gafarta masa? Har sau bakwai ne? Yesu ya ce masa, Ba na ce maka ba, Har sau bakwai ba; amma, Har sau saba’in sau bakwai. Matiyu 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

An yanke shekaru ɗari huɗu da casa’in domin Isra’ila ta dā. An yanke waɗannan shekaru daga cikin shekaru dubu biyu da ɗari uku, kuma an wakilta su da makwanni saba’in; saboda haka Yesu ya bayyana cewa iyakar lokacin alheri shekaru ɗari huɗu da casa’in ne, wato abin da aka wakilta da “saba’in” na makwanni a cikin Daniyel tara.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> An ƙayyade makonni saba’in a kan jama’arka da kuma a kan birninka mai tsarki, domin a kawo ƙarshen saɓo, a kuma kawo ƙarshen zunubai, a yi kafara saboda mugunta, a kuma kawo adalci madawwami, a hatimce wahayi da annabci, a kuma shafe Mafi Tsarki. Daniel 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Kalmar Ibraniyanci da aka fassara da “yanke” an yi amfani da ita ne a wannan aya kaɗai a Tsohon Alkawari, kuma ma’anarta ita ce “ƙaddara” ko “umartarwa.” Ta bambanta da kalmar da aka saba amfani da ita wadda ake fassara da “yanke,” wadda ta samo asali daga yadda Abram ya yanke hadayun a mataki na farko na alkawari a Farawa goma sha biyar. An “ƙaddara” kuma an “umarta” cewa Isra’ila za ta sami shekaru ɗari huɗu da casa’in na lokacin gwaji, sa’an nan kuma za a yanke ta daga kasancewa mutanen alkawarin Allah. “Yanke” biyu mabambanta ne; ɗaya wanda yake wakiltar lokacin a matsayin wani lokacin gwaji da aka “yanke” daga wani adadi mafi girma ta wurin lamba saba’in, kuma sa’ad da “sabon ruwan inabi” na Joel aka “yanke” daga bakunansu, lokacin gwaji ya rufe. Saba’in yana wakiltar rufe lokacin gwaji.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Bukukuwan damina suna ɗauke da matakai uku na kalmar Ibraniyanci “gaskiya.” Bukukuwan damina suna farawa a Littafin Firistoci 23:23, alamar-tsakiyar ranar Kafara ita ce rana ta goma da kuma harafi na goma sha uku, waɗanda suka yi daidai da 23, kuma Bukin Bukkoki yana ƙarewa a rana ta ashirin da biyu, sa’an nan kuma akwai babban Asabar da ke biye da bukin, sa’an nan sashen ya ƙare a 23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Littafin Levitikus yana nufin aikin firistoci na Lawiyawa. An gabatar da bukukuwan bazara a babi na 23:1–22, sa’an nan kuma an gabatar da bukukuwan kaka a 23:23–44. An wakilci bukukuwan bazara da ayoyi ashirin da biyu, kuma haruffan Ibrananci su ma ashirin da biyu ne. Haka kuma an fayyace bukukuwan kaka a cikin ayoyi ashirin da biyu. Bikin ƙaho yana shelar kusantar shari’a a Ranar Kafara. Sa’an nan Bikin Bukkoki yana ɗaukar kwanaki bakwai, kuma yana ƙarewa a rana ta ashirin da biyu ga wata na bakwai. Rana ta farko cikin waɗannan kwanaki bakwai Asabar ce ta biki, haka ma rana ta takwas, wadda ita ce ranar da ta biyo bayan bikin kwanaki bakwai. Rana ta farko da ta takwas suna sa rana ta takwas ta zama alamar ta takwas wadda take daga cikin bakwai.

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> Ka faɗa wa ’ya’yan Isra’ila, ka ce, Rana ta goma sha biyar ga wannan wata na bakwai za ta zama idin bukkoki na kwana bakwai ga Ubangiji. A rana ta fari za a yi taro mai tsarki: ba za ku yi wani aikin bauta ba a cikinta. Kwana bakwai za ku miƙa hadaya ta wuta ga Ubangiji: a rana ta takwas za a yi muku taro mai tsarki; kuma za ku miƙa hadaya ta wuta ga Ubangiji: taro ne na alfarma; ba za ku yi wani aikin bauta ba a cikinta. … Haka kuma a rana ta goma sha biyar ga wata na bakwai, sa’ad da kuka tattara amfanin ƙasar, za ku yi idi ga Ubangiji na kwana bakwai: a rana ta fari za a yi Asabbaci, kuma a rana ta takwas za a yi Asabbaci. Littafin Firistoci 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Asabar ta bukukuwa ta rana ta takwas tana wakiltar Asabar ta zamanin shekara dubu, wadda take biye da Idin Bukkoki. Ana tunawa da yawo na Isra’ila ta dā a cikin jeji na shekaru arba’in ta wurin zama a cikin bukkoki a kwanakin Idin Bukkoki, kuma hakan yana wakiltar ba zubowar ruwan sama na ƙarshe kaɗai ba, amma kuma lokacin wahalar Yaƙub, sa’ad da mala’iku suka jagoranci amintattun Allah zuwa cikin tuddai da duwatsu domin kāriya.

> “In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

> “A lokacin wahala, dukanmu muka gudu daga birane da ƙauyuka, amma mugaye suka bi mu, suka shiga gidajen tsarkaka da takobi. Suka ɗaga takobi domin su kashe mu, amma ya karye, ya fāɗi marar ƙarfi kamar ciyawa. Sa’an nan dukanmu muka yi kuka dare da rana domin cetonmu, kuma kukar ta hau gaban Allah. Rana ta fito, wata kuma ya tsaya cik. Kwaruruka na ruwa suka daina gudu. Gizagizai masu duhu da nauyi suka taso, suka yi karo da juna. Amma akwai wuri guda mai tsabta na ɗaukaka tabbatacciya, daga inda muryar Allah ta fito kamar sautin ruwa masu yawa, wadda ta girgiza sammai da ƙasa. Sama ta buɗe ta rufe, tana cikin hargitsi. Duwatsu suka girgiza kamar sanda a cikin iska, suka zubar da ƙaƙƙarfan duwatsu marasa tsari ko’ina. Teku ya tafasa kamar tukunya, ya kuma jefa duwatsu a bisa ƙasa. Kuma yayin da Allah yake faɗin rana da sa’ar zuwan Yesu, yana kuma isar da madawwamin alkawari ga mutanensa, ya faɗi jimla guda, sa’an nan ya dakata, alhali kalmomin suna ta yawo cikin duniya. Isra’ilar Allah ta tsaya idanunsu a ɗaga sama, suna sauraron kalmomin yayin da suke fitowa daga bakin Jehovah, suna yawo cikin duniya kamar amo na tsawa mafi ƙarfi. Abin ya kasance mai matuƙar tsanani da ban tsoro. A ƙarshen kowace jimla, tsarkaka suka yi ihu, Ɗaukaka! Hallelujah! Fuskokinsu kuwa suka haskaka da ɗaukakar Allah; suka kuma yi haske da ɗaukakar kamar yadda fuskar Musa ta yi sa’ad da ya sauko daga Sinai. Mugaye ba su iya kallonsu ba saboda ɗaukakar. Kuma sa’ad da aka furta albarka marar ƙarewa a kan waɗanda suka girmama Allah, ta wurin kiyaye Asabar tasa da tsarki, sai aka yi babban ihu na nasara bisa Dabbar, da bisa Siffarta.”

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Sa’an nan ne Yubili ya fara, lokacin da ƙasar za ta huta.” Review and Herald, 21 ga Yuli, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Yesu ya komo, kuma ƙasa ta huta na shekaru dubu ɗaya, kamar yadda Asabbacin shekara ta bakwai ta ƙasar da kuma shekarar jubili suka kwatanta a alama. A aya ta uku ta Littafin Lawiyawa ashirin da uku, an bayyana Asabbacin rana ta bakwai domin mutum a matsayin gabatarwar wannan babin da ya ƙare da ta takwas, wato ta cikin bakwai, kuma yana wakiltar Asabbacin shekara ta bakwai na hutawar ƙasa.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> Ubangiji kuwa ya yi magana da Musa, yana cewa, Ka yi magana da ’ya’yan Isra’ila, ka ce musu, Game da bukukuwan Ubangiji, waɗanda za ku shelanta su su zama tarurruka masu tsarki, waɗannan su ne bukukuwana. Kwana shida za a yi aiki: amma rana ta bakwai ita ce Asabar ta hutawa, taro mai tsarki; ba za ku yi wani aiki a cikinta ba: ita ce Asabar ta Ubangiji a dukan mazaunanku. Leviticus 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Alfan babi na ashirin da uku shi ne Asabar ta rana ta bakwai, kuma omean babin shi ne shekara dubu ɗaya da duniya za ta kasance fanko, wadda Asabar ta shekara ta bakwai ga ƙasa da kuma jubili suka kasance alamar ta tun da fari. Alfan babin shi ne bukukuwan bazara waɗanda suka fara da Asabar ta rana ta bakwai kuma suka ƙare a aya ta ashirin da biyu; alhali kuwa, omean babin ya ƙare a rana ta ashirin da biyu ga wata na bakwai, sannan Asabar ta ibada ta rana ta takwas ta biyo baya, wadda take wakiltar Asabar ta shekara ta bakwai ga ƙasa.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Aya ta ɗaya zuwa ta ashirin da biyu suna wakiltar aikin Almasihu a matsayin Babban Firist na Sama a Wuri Mai Tsarki; aya ta ashirin da uku zuwa ta arba’in da huɗu kuma suna wakiltar aikinsa a Wuri Mafi Tsarki. Littafin Levitikus alama ce ta firistoci, kuma yana wakiltar hidimar Almasihu ta Babban Firist. Asabar ta alpha ta rana ta bakwai tana komawa baya har zuwa halitta, kuma Asabar ta omega ta shekara ta bakwai tana kaiwa zuwa ga duniya da aka sāke sabuntawa. Levitikus ashirin da uku, ta fuskar tarihi, ya mamaye lokaci daga halitta zuwa sāke-halitta.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Farinciki ko kunyatar saƙon annabci alama ce ta waɗanda suke da saƙon Kukan Tsakar Dare ko kuma na jabu. Sai an shigar da wannan gaskiya cikin labarin, al’amarin da yake haifar da kunyatar ba ya bayyana. Waɗanda suke riƙe da ainihin mai ba za su rasa wannan batu ba. Farincikin yana wakiltar waɗanda aka kawar da zunubansu, kuma ana wakiltarsu da waɗanda suke murnar bikin Bukkoki.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Kalmar kuwa ta zama jiki, ta zauna a cikinmu, (muka kuwa ga ɗaukakarsa, ɗaukakar kamar ta makaɗaicin Ɗa na Uba,) cike da alheri da gaskiya. Yohanna 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Kalmar Helenanci da aka fassara da “ya zauna” na nufin “yin alfarwa.” Yesu ya zama jiki, ya yi alfarwa tare da mu. Ya ɗauki halinmu na ɗan Adam, alfarwarmu, tantinmu, bukkarmu, jikinmu. Bitrus ya faɗa haka:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> I, ina ganin ya dace, muddin ina cikin wannan alfarwa, in tā da ku ta wurin tuna muku; da yake na sani cewa ba da daɗewa ba dole ne in ajiye wannan alfarwata, kamar yadda Ubangijinmu Yesu Kristi ya nuna mini. 2 Bitrus 1:13, 14.

Paul said it this way:

Bulus ya faɗa haka:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> Gama mun sani, idan gidanmu na duniya, wato wannan alfarwa, ya rushe, muna da wani gini daga wurin Allah, gida wanda ba a yi da hannuwa ba, madawwami a cikin sammai. Gama a cikin wannan mukan yi nishi, muna matuƙar marmarin a suturta mu da gidanmu wanda yake daga sama; idan kuwa haka ne, sa’ad da aka suturta mu ba za a same mu tsirara ba. Gama mu da muke cikin wannan alfarwa mukan yi nishi, muna ɗauke da nauyi; ba domin muna so a tuɓe mu ba ne, sai dai a ƙara suturta mu, domin abin da yake mai mutuwa rayuwa ta cinye shi. 2 Korintiyawa 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Idin bukkoki alama ce ta hatimin dubu ɗari da arba’in da huɗu, wanda ake cikawa sa’ad da tagogin sama suka buɗu. Sa’ad da aka kawar da zunuban dubu ɗari da arba’in da huɗu, za a zubo Ruhu Mai Tsarki a kan ikkilisiya mai nasara ba tare da gwargwado ba. An gama shari’a domin dubu ɗari da arba’in da huɗu, kuma waɗanda aka hatimta sukan fita su yi shelar babbar ƙara ta mala’ika na uku ƙarƙashin ikon Ruhu Mai Tsarki, kamar yadda aka wakilta da Idin Bukkoki.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Jikinmu haikali ne, kuma tanti ne, wato mazauni mai tsarki. Waɗanda suka taru zuwa Urushalima domin yin bikin bukin alfarwa, suna bikin cewa an shafe zunubansu. An yi amfani da Musa wajen ɗaga mazauni mai tsarki a cikin jeji, kuma a ƙarshe ana yin bikin alfarwa ta wurin zama cikin rumfuna a cikin jeji, gama Yesu kullum yana kwatanta ƙarshen da farkon.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Saboda haka, ’yan’uwa tsarkaka, ku da kuke tarayya cikin kiran sama, ku lura da Manzon nan da Babban Firist na furcin bangaskiyarmu, Almasihu Yesu; wanda ya kasance mai aminci ga wanda ya naɗa shi, kamar yadda Musa ma ya kasance mai aminci cikin dukan gidansa. Gama an ƙidaya wannan mutum ya cancanci ɗaukaka fiye da Musa, gwargwadon yadda wanda ya gina gidan yake da daraja fiye da gidan. Domin kowane gida wani ne yake gina shi; amma wanda ya gina dukan abubuwa shi ne Allah. Musa kuwa lalle ya kasance mai aminci cikin dukan gidansa, a matsayin bawa, domin shaida ga abubuwan da za a faɗa daga baya; amma Almasihu a matsayin ɗa a bisa gidansa na kansa; mu ne gidansa, in dai muka riƙe gabagaɗi da fahariyar bege da tabbaci har ƙarshe. Ibraniyawa 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Musa shi ne bawan aminci wanda Allah ya yi amfani da shi wajen gina haikalin alfarwa, amma Kristi, a matsayinsa na Babban Firist da Manzo, yana da daraja fiye da bawan nan Musa. Kowane gida, daga haikalin alfarwar Musa, zuwa haikalin Sulemanu, zuwa haikalin Hirudus da aka sake gyarawa tsawon shekara arba’in da shida, da haikalin ɗan adam mai kromosom guda 46, da kuma haikalin Millerite na 1798 zuwa 1844, duk Allah ne ya gina su. A cikin layin annabci na bayyanannun siffofi dabam-dabam na haikalai, wanda zai fara a cikin Lambun Adnin, sa’an nan bayan zunubi, a ƙofar Lambun, sa’an nan bayan ambaliyar ruwa a bagadai har zuwa ga Musa; manyan alamomin hanya uku su ne Musa, Kristi, da mutum dubu ɗari da arba’in da huɗu.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Musa da Almasihu suna wakiltar alpha da omega na Isra’ila ta dā, kuma tare suna wakiltar haɗuwar ɗan’adam da Allahntaka, wadda kuma mutum ɗari da dubu arba’in da huɗu suke wakilta. A lokacin zuwan mala’ika na uku, a littafin Ru’ya ta Yohanna sura ta goma sha ɗaya, an gaya wa Yohanna ya auna haikalin, kuma a lokacin zuwan wannan mala’ikan a 9/11, an kuma gaya wa Yohanna ya sake auna haikalin. A cikin duka biyun an gaya masa ya bar farfajiyar kwanaki 1,260. A cikin 2023, wannan mala’ikan ya zo, kuma yanzu ana kiran mutanen Allah su auna haikalin. Kwanaki 1,260, ko kwanaki uku da rabi, sun ƙare a 2023, kuma daga wannan lokaci har zuwa kaɗan kafin dokar Lahadi dole ne a gina haikalin. Shekarar 2024 ta nuna aza harsashinsa, kuma ta ga tawaye ya bayyana a matsayin ƙungiya wadda “ta rena ranar ƙananan abubuwa,” tana adawa da tantancewar da Miller ya yi game da alamar da ta kafa wahayi.

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Ƙari ga haka, maganar Ubangiji ta zo gare ni, tana cewa, Hannuwan Zerubbabel ne suka kafa tushen wannan gida; hannuwansa kuma za su gama shi; sa'an nan za ku sani cewa Ubangijin rundunoni ne ya aiko ni gare ku. Gama wa ya rena ranar ƙananan abubuwa? Gama za su yi farin ciki, su ga ma'aunin gini a hannun Zerubbabel tare da waɗannan bakwai; su ne idanun Ubangiji, masu kai-komo cikin dukan duniya. Zakariya 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Ƙin yarda da tantancewar Miller cewa Roma ce take kafa wahayin, ƙin tushe ne, kuma shi ne “raina ranar ƙananan abubuwa.” Motsin Millerawa shi ne motsin alfa na mala’iku na fari da na biyu, kuma motsin mutum dubu ɗari da arba’in da huɗu shi ne motsin omega na mala’ika na uku. Yana da ƙarfi sau ashirin da biyu fiye da alfa. A wannan ma’anar annabci, tushen motsin Millerawa shi ne “ranar ƙananan abubuwa.” A rena kowace gaskiyar tushe da aka wakilta a kan alluna biyu na Habakkuk, mutuwa ce, gama wahayin da aka kafa a aya ta goma sha huɗu ta Daniyel goma sha ɗaya shi ne wannan wahayin da Sulemanu ya bayyana.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Inda babu wahayi, jama’a sukan lalace: amma mai kiyaye shari’a, mai albarka ne shi. Misalai 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Wahayin dutsen kan gini abin al’ajabi ne, domin yana bayyana cewa dutsen kusurwa na kafuwa shi ne kuma dutsen kan gini, amma da iko sau ashirin da biyu fiye da haka. Gwajin alfa na kafuwa na shekara ta 2024 shi ne saƙon hatimin waje na ilimi, kuma gwajin omega na haikali na shekara ta 2026 shi ne saƙon hatimin ciki na ruhaniya. Ɗaya yana bayyana sura da alamar dabbar, ɗayan kuma sura da alamar Allah. Wannan gwajin omega na ciki yana wakiltuwa ta wurin alamomi biyu na mafarkin Miller waɗanda dole ne a fayyace su a cikin mahallin abubuwan da suka shafi kwanaki na ƙarshe. Mene ne rumbun ajiya? kuma mene ne naman?

We will continue these things in the next article.

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

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Auren Yahudawa a zamanin Yesu yana gudana ne a manyan matakai uku, kuma sau da yawa yana bazuwa cikin watanni ko shekara guda. Mataki na farko shi ne auren shari’a, wanda ake kira ɗaurin alkawari; a wannan lokaci ne ake kafa auren bisa doka, amma amarya da ango suna ci gaba da kasancewa a rabe, yayin da angon ya koma gidan mahaifinsa domin ya shirya wa amaryarsa wuri. Wannan ne ya sa aka kira Maryamu matar Yusufu, tun kafin su zauna tare. Rashin aminci a wannan lokacin ana ɗaukarsa zina ce.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Lokacin jirar ba shi da tabbas, kuma yana iya zama kwanaki, makonni ko watanni. Rashin tabbas ɗin nan muhimmin ɓangare ne na misalin. Uban na iya jira har zuwa shekara guda, domin ya tabbatar da budurcin amaryar. Angon bai bayyana takamaiman rana ko sa’ar dawowarsa ba, gama hukuncin ubansa ne ya ƙayyade lokacin, saboda haka amaryar ta san cewa aure yana tafe—amma ba ta san yaushe ba. An yi wannan rashin tabbas da gangan, kuma har sai uban ya umurci angon ya tafi ya ɗauko amaryarsa, duk abin da ya shafa ya ci gaba da jinkiri.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Sa’ad da uban ya ce, “je ka kawo amaryarka,” ango yakan zo da dare, tare da abokai, suna ihu suna kuma busa ƙaho. Hakan kullum da dare yake faruwa domin a guji yin tafiya mai nisa cikin zafin rana, wanda kan kasance mai tsanani a ƙasar Isra’ila. Ana buƙatar fitilu da mai, domin babu fitilun titi, kuma jerin gwanon kan iya ɗaukar sa’o’i da yawa. Ainihin kalmar ibada da ake shela a cikin tsoffin auren Ibraniyawa yayin waɗannan jerin gwano ita ce, “Ga ango yana zuwa!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Budurwai (’yan matan amarya) a cikin misalin ba wasu mata ne kawai da aka tarar ba; su ne masu yi wa amarya rakiya, suna jira tare da ita, ana sa ran za su shiga cikin jerin gwanon, kuma nauyinsu ne su kasance a shirye a kowane lokaci, su kuma ɗauki nasu man da za su kunna fitilu domin haskaka hanya zuwa gidan ango. Tocilan suna ƙonewa da sauri, saboda haka ya zama dole a zo da ƙarin mai, idan tafiyar za ta yi tsawo. Ba a yi tarayya ta bai ɗaya wajen raba man ba.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Jinkirin abin al’ada ne a cikin tsohuwar jerin tafiyar aure da kuma bikin aure, kuma a al’adance ba matsala ba ce. Ana sa ran jinkiri, kuma yin barci abu ne na al’ada. Bambancin ba ya cikin yin barci, sai dai a cikin shiri, ba a cikin farkawa ba. Budurwai marasa hikima ba su yi tanadin jinkiri ba kamar yadda masu hikima suka yi. Kowa zai yi barci, domin lokacin daga ɗaurin alkawarin aure na shari’a zuwa cikar aure na iya ɗaukar shekara guda.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Da zarar jerin rakiyar ya isa gidan ango, sai aka fara bukin aure, kuma aka rufe ƙofa har abada, ba a kuma barin masu zuwa a makare su shiga ba. Wannan ba zalunci ba ne—al’ada ce, domin duk wanda ya ƙwanƙwasa daga baya bayan an rufe ƙofar yana nufin cewa ba ya cikin jerin rakiyar.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Yesu ba ya ƙirƙiro irin wannan hoton magana, kuma bai ba da wani bayani game da wannan misali ba kamar yadda yakan yi sau da yawa. Bai bukaci ya ba da wani bayani ba, domin dukan waɗannan cikakkun bayanan al’ada sun kasance sanannu sosai ga masu sauraronsa. Yesu yana bayyana ainihin auren Gabas ne, ba wani abu na ruɗaɗɗen ma’ana ba.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

An tabbatar da cikakkun bayanan gaba ɗaya daga shaidar Ibrananci, haka kuma daga masana tarihin zamanan Romawa da Girkawa.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Mishnah (ƙarni na 2 bayan Almasihu, amma tana kiyaye al’adun zamanin Haikali kafin shekara ta 70 bayan Almasihu)

The Talmud (later compilation, but quoting earlier practice)

Talmud (tarin da aka tattara daga baya, amma yana nakalto aikace-aikacen da ya gabata)

Josephus (1st century Jewish historian)

Yosefus (masanin tarihin Yahudawa na ƙarni na farko)

Rabbinic wedding liturgy and legal discussions

Litattafan ibadar aure na Rabbanawa da muhawarorin shari’a

Greco-Roman observers of Judea

Masu lura na Girkanci da Romawa game da Yahudiya

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Yosefus bai bayar da tsararren “jagorar aure” ba, amma cikakkun bayanan shari’a da na al’ada da yake ɗauka sun yi daidai ƙwarai da bayanan Mishnah/Talmud. Mishnah ita ce muhimmiyar madogarar bayani.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Misalin ya yi tasiri ƙwarai a kan mai sauraron Bayahude na ƙarni na farko, domin babu abin da ke cikin Matiyu 25 da yake bukatar bayani. Zuwan da tsakar dare ya kasance al’ada ce, fitilu da mai kuma bayyanannun abubuwan bukata ne, kuma jinkiri tsakanin ɗaurin aure na shari’a da jerin gwanon tsakar dare abu ne da ake tsammani, haka kuma ƙofar da aka rufe ita ce ka’idar aiki ta yau da kullum! Budurwan da aka ware sun ji kunya, kuma ga masu sauraron Yahudawa na zamanin Yesu, kunyatar budurwa marar hikima ta kasance abin da ta cancanta sarai. Da yake sun san tsarin ibadar sosai, masu sauraron Yesu ba za su ji tausayin budurwan marasa hikima ba, domin kowa ya san cewa shiri cikakken nauyi ne da ya rataya a kan kowace budurwa da aka nema ta kasance cikin jerin gwanon. Waɗannan gaskiyoyi sun kasance a fili ƙwarai ga masu sauraron Yahudawa har Yesu bai taɓa bukatar ya ba da wani bayani game da misalin ba.

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