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

Littafin Yoel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodiceya - Lamba Ashirin da Tara

Number Twenty-Nine

Lamba Ashirin da Tara

Author

Jeff Pippenger

Published

January 14, 2026

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The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Annabcin Almasihu na biyar a cikin littafin Matiyu shi ne alamar hanya ta rashin cika buri da mutuwa. A ranar 18 ga Yuli, 2020, annabcin ƙarya game da hallakar Nashville ya kashe Iliya da Musa.

## The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Alamar Hanya ta Almasihu ta Biyar ita ce Babban Baƙin Cikin ranar 18 ga Yuli, 2020

> Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

> Sa’an nan aka cika abin da annabi Irmiya ya faɗa, yana cewa, A Rama an ji murya, kuka, da makoki, da babban baƙin ciki; Rahila tana kuka domin ’ya’yanta, ba kuwa ta yarda a ta’azantar da ita ba, domin ba su nan. Matiyu 2:17, 18.

## Prediction

Hasashe

> Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

> Ga abin da Ubangiji ya ce; An ji murya a Rama, makoki, da kuka mai zafi ƙwarai; Rahila tana kuka domin ’ya’yanta, ta ƙi a ta’azantar da ita saboda ’ya’yanta, gama ba su nan. Irmiya 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

An kashe Musa da Iliya a titunan Saduma da Masar. Bayanin ƙarshe na Tsohon Alkawari ya tabbatar da cewa Iliya zai zo kafin babbar rana mai ban tsoro ta Ubangiji. Wannan rana mai ban tsoro tana farawa sa’ad da Mika’ilu ya tashi tsaye a cikin Daniyel sura ta goma sha biyu, kuma ya sanar a cikin Ru’ya ta Yohanna sura ta ashirin da biyu cewa, “mai adalci da marar adalci” za su kasance a cikin wannan yanayin har abada.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> A wannan lokaci ne Mikayel zai tashi tsaye, babban sarkin nan wanda yake tsaya wa ’ya’yan mutanenka; kuma za a yi wani lokaci na wahala, irin wanda ba a taɓa yin irinsa ba tun da aka kafa al’umma har zuwa wannan lokaci; kuma a wannan lokaci mutanenka za su tsira, kowane ɗaya da za a same shi a rubuce cikin littafin. Daniyel 12:1.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Wanda yake azzalumi, bari ya ci gaba da zama azzalumi har yanzu; wanda yake ƙazami, bari ya ci gaba da zama ƙazami har yanzu; wanda yake adali, bari ya ci gaba da zama adali har yanzu; wanda yake mai tsarki, bari ya ci gaba da zama mai tsarki har yanzu. Ru’ya ta Yohanna 22:11.

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

Dole ne Iliya ya bayyana kafin a rufe lokacin jarrabawa, kuma an kashe shi sannan aka tashe shi cikin Ru’ya ta Yohanna sura goma sha ɗaya, dab da kafin a rufe lokacin jarrabawa. An tashe shi kuma ya gabatar da saƙonsa har zuwa lokacin da aka rufe jarrabawa, inda kuma a can sai a sake samun wani tashin matattu, na masu adalci da na mugaye.

> And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

> Kuma da yawa daga cikin waɗanda suke barci a cikin ƙurar ƙasa za su farka, waɗansu zuwa rai madawwami, waɗansu kuma zuwa kunya da ƙiyayya ta har abada. Daniyel 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Wannan tashin matattu na musamman yana biye da Zuwa ta Biyu ta Almasihu, inda matattu masu adalci za a tashe su, sa’an nan kuma shekaru dubu inda tsarkaka za su yi shari’a a kan ɓatattu. A ƙarshen shekarun dubun nan akwai wani tashin matattu kuma Zuwa ta Uku ta Almasihu. Jerin tashin matattu na annabci ya haɗa da tashin dabbar papanci, amma kowanne daga cikin tashin matattun wani takamaiman batu ne na Kalmar annabcin Allah. A ranar 18 ga Yuli, 2020, motsin Laodikiya na dubu ɗari da arba’in da huɗu ya kashe kansa ta wurin tawaye ga umarnin Almasihu da ya hana amfani da ƙayyadadden lokaci bayan 1844.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Sai aka ji wata murya a Rama, ma’ana girman kai da ɗaukaka kai. Rahila, wadda ke nufin matafiyi nagari, tana cikin makoki domin Musa da Iliya ba su nan, kuma abin da ya fi muhimmanci, ba za a iya yi musu ta’aziyya ba. Ba su da ta’aziyya, kuma Ruhu Mai Tsarki shi ne Mai Ta’aziyya, wanda za a aiko sa’ad da muryar da ke cikin jeji ta fara a Yuli na 2023.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Waɗannan abubuwa suna faruwa ne gab da lokacin jarrabawa ya rufe, kuma bisa ga Ru’ya ta Yohanna, gab da lokacin jarrabawa ya rufe ne ake buɗe Ru’ya ta Yesu Almasihu. Wannan buɗewa ce ke ta da Musa da Iliya daga matattu, waɗanda kuma su ne Rahila, matafiyi nagari, wadda ta kasance tana kuka da makoki saboda ’ya’yanta, ba ta kuwa yarda a yi mata ta’aziyya ba. Makokinta yana juyewa zuwa farin ciki sa’ad da aka ta da waɗannan ’ya’yan daga matattu.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

> Sai ya ce mini, Kada ka hatimce maganganun annabcin wannan littafi: gama lokaci ya yi kusa. Ru’ya ta Yohanna 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

Musa da Iliya sun mutu a titunan Sodom da Masar, kuma kamar yadda ya kasance da Almasihu, dubu ɗari da arba’in da huɗu za a kira su su fito daga Masar, sa’ad da taruwar ta fara a Yuli na shekara ta 2023.

## The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Alamar Hanyar Almasihu ta Shida ita ce kiran fita daga Masar a watan Yuli na 2023.

> And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

> Kuma ya kasance a can har zuwa mutuwar Hirudus, domin a cika abin da Ubangiji ya faɗa ta bakin annabi, yana cewa, Daga Masar na kira ɗana. Matiyu 2:15.

## Prediction

Annabci

> When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

> Sa’ad da Isra’ila yake yaro, sai na ƙaunace shi, na kuma kira ɗana daga Masar. Hosea 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

A mace a titin Masar, wata murya ta samaniya daga jeji tana kira ga kwarin ƙasusuwan matattu na Ezekiyel zuwa rai. Wannan murya ta fara yin sauti a watan Yulin 2023.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Bayan kwana uku da rabi kuma, Ruhun rai daga Allah ya shiga cikinsu, suka kuwa tsaya da ƙafafunsu; babban tsoro kuma ya kama waɗanda suka gan su. Suka ji wata babbar murya daga sama tana ce musu, “Ku hau nan.” Sai suka haura zuwa sama cikin gajimare; maƙiyansu kuma suka gan su. Ru’ya ta Yohanna 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

Allah ya kira Ɗansa daga Masar, haka kuma Ya kira Musa daga Masar; gama Musa a matsayin alpha, Yesu kuma a matsayin omega, suna wakiltar ƙwarewar dubu ɗari da arba’in da huɗu, waɗanda suke rera waƙar Musa da ta Ɗan Rago. Wannan waƙa ta ƙunshi kiran fitowa daga Masar. A cikin Ezekiyel an wakilta matakai biyu, waɗanda matakai biyun cikin halittar Adamu suka rigaya suka nuna. Da fari an siffanta jiki, sa’an nan aka hura numfashin rai a cikin jikin, sai ya rayu. A cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, mataki na farko shi ne shigar Ruhun Allah cikin waɗanda aka kashe, sa’an nan suka tsaya a ƙafafunsu. Sa’ad da suka tsaya, su ne rundunar Allah. Abin da yake isar da Ruhu a cikin sura ta goma sha ɗaya, an wakilta shi ta wurin annabcin farko na Ezekiyel. Muryar da take cikin jeji ita ce saƙon annabci tare da rakiyar Ruhu Mai Tsarki.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Littafin Matiyu yana ɗauke da surori goma sha biyu waɗanda su ne omega ga surori goma sha biyu na cikin Farawa, waɗanda suke ba da shaidu biyu masu wakiltar alkawarin da dubu ɗari da arba’in da huɗu. Waɗannan maza da mata an hatimce su har abada cikin dangantaka ta Allahntaka wadda aka haɗa da ɗan’adamtakarsu. Sun zama alama ga ma’aikatan sa’a ta goma sha ɗaya.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Aikin Ruhu Mai Tsarki shi ne ya gamsar da duniya game da zunubi, da adalci, da kuma hukunci. Duniya za a iya yi mata gargadi ne kawai ta wurin ganin waɗanda suka gaskata gaskiya an tsarkake su ta wurin gaskiya, suna aiki bisa manyan ƙa’idoji masu tsarki, suna nuna, a wata ma’ana mai ɗaukaka da girma, layin rarrabewa tsakanin waɗanda suke kiyaye dokokin Allah, da waɗanda suke tattake su ƙarƙashin ƙafafunsu. Tsarkakewar Ruhu tana nuna bambanci tsakanin waɗanda suke da hatimin Allah, da waɗanda suke kiyaye wani ranar-hutu na ƙarya. Sa’ad da gwaji ya zo, za a nuna a fili abin da alamar dabbar take. Ita ce kiyaye Lahadi. Waɗanda, bayan sun ji gaskiya, suka ci gaba da ɗaukar wannan rana a matsayin mai tsarki, suna ɗauke da sa hannun mutumin zunubi, wanda ya yi tunanin canja lokuta da dokoki.” Bible Training School, December 1, 1903.

The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Tutar mutane dubu ɗari da arba’in da huɗu, sa’ad da aka ɗauke su zuwa sama a babi na goma sha ɗaya na Wahayin Yahaya, da fari ana kiran su ne daga Masar, wato wurin da aka kashe su. Murya daga jeji tana kiran su daga Masar, domin su zama alamar ma’aikatan sa’a ta goma sha ɗaya. Tashinsu daga matattu a shekara ta 2024 kuma ana wakilta shi a matsayin haihuwa, da kuma farkawa, gwargwadon irin misalin da ake nufi. Ta fuskar haihuwa, su ne waɗanda suke cika misalin budurwai goma, kuma a wannan ma’ana, haihuwarsu haihuwar budurwa ce, su ne kuma alamar.

## The Seventh Messianic Waymark is 2024

Alamar Hanyar Almasihu ta Bakwai ita ce 2024

> Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

> To, duk wannan ya faru ne domin a cika abin da Ubangiji ya faɗa ta bakin annabi, yana cewa, Ga shi, budurwa za ta yi ciki, ta kuma haifi ɗa namiji, kuma za su kira sunansa Immanuwel, wato in an fassara, Allah tare da mu. Matiyu 1:22, 23.

## Prediction

Annabci

> Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

> Saboda haka Ubangiji da kansa zai ba ku alama; Ga shi, budurwa za ta yi ciki, ta kuma haifi ɗa, za ta kuma kira sunansa Immanuwel. Ishaya 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

Akwai alamu a tarihin Musa da Almasihu, kamar yadda kuma aka samu a tarihin Millerite. A kwanaki na ƙarshe, Adventism na Laodicea zai kasance yana neman alama, kuma alamar su kaɗai ita ce alamar Yunusa. Haka kuma akwai alama ga waɗanda za a ta da su a shekara ta 2024. Alamarsu ita ce “sau bakwai” na Littafin Firistoci, sura ta ashirin da shida.

> And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

> Kuma wannan zai zama alama a gare ka: A wannan shekara za ku ci abin da ya tsiro da kansa, a shekara ta biyu kuma abin da ya tsiro daga wannan; amma a shekara ta uku ku yi shuka, ku yi girbi, ku dasa gonakin inabi, ku ci ’ya’yansu. Kuma ragowar gidan Yahuza waɗanda suka tsira za su sāke yin tushe a ƙasa, su ba da ’ya’ya a sama. Gama daga Urushalima ragowa za su fito, da waɗanda suka tsira daga Dutsen Sihiyona: kishin Ubangiji Mai Runduna zai aikata wannan. 2 Sarakuna 19:29–31.

> And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

> Kuma in kuka ce, Me za mu ci a shekara ta bakwai? ga shi, ba za mu yi shuka ba, ba kuma za mu tattara amfaninmu ba: To, zan umarci albarkata ta sauko a kanku a shekara ta shida, kuma za ta ba da amfanin shekaru uku. Kuma za ku yi shuka a shekara ta takwas, ku kuma ci daga tsohon amfanin har zuwa shekara ta tara; sai sabon amfaninta ya shigo za ku ci daga ajiyar tsoho. Leviticus 25:20–22.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Waɗanda suka tsira kuma an wakilta su a matsayin korarrun Isra’ila, kuma ’yan’uwansu ne suka kore su, waɗanda suka ƙi su. ’Yan’uwansu suka kore su, gama sun ƙi su domin ba su iya karyata gaskiyar Asabar da “sau bakwai” na Musa ya wakilta ba.

> The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

> Ubangiji yana gina Urushalima; yana tattara waɗanda aka kora na Isra’ila. Zabura 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

Ubangiji ya fara tattara ragowar a watan Yuli 2023, kuma ragowar su ne “korarrun” Isra’ila. A watan Yuli 2023, Ya sāke miƙa hannunsa a karo na biyu domin tattara korarrunsa. Ya miƙa hannunsa a 1849 a karo na biyu, tun kafin hasken omega na Musa na sau bakwai a 1856. Hasken alpha ya sami wakilci ta wajen gano annabcin farko na Miller—sau bakwai na Musa.

> 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. 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. 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. Isaiah 11:10–12.

> Kuma a wannan ranar za a sami tushen Yesse, wanda zai tsaya a matsayin tuta ga al’ummai; zuwa gare shi al’ummai za su nema; wurin hutunsa kuma zai kasance mai ɗaukaka. Kuma zai zama a wannan ranar, Ubangiji zai sāke miƙa hannunsa a karo na biyu domin ya maido da saura daga mutanensa, waɗanda suka rage, daga Assuriya, da daga Masar, da daga Fataros, da daga Kush, da daga Elam, da daga Shin'ar, da daga Hamat, da kuma daga tsibirai na teku. Kuma zai kafa tuta ga al’ummai, ya kuma tattara korarrun Isra’ila, ya tara warwatattun Yahuza daga kusurwoyi huɗu na duniya. Ishaya 11:10–12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Sa’ad da aka ɗaukaka waɗanda aka kore su a matsayin alama, sa’an nan za su tattara ma’aikatan awa ta goma sha ɗaya, waɗanda za a iya “gargaɗe su ne kawai ta wurin gani” “bambancin da ke tsakanin waɗanda suke da hatimin Allah, da waɗanda suke kiyaye ranar hutawa ta ƙarya.” Alamar ga ma’aikatan awa ta goma sha ɗaya ita ce waɗanda aka kore su, kuma alamar NA waɗanda aka kore su kuwa ita ce asirin cin “a wannan shekara irin abubuwan da suke tsiro da kansu, kuma a shekara ta biyu abin da yake tsiro daga wannan; kuma a shekara ta uku ku yi shuka, ku girbe, ku shuka gonakin inabi, ku ci ’ya’yansu.”

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Asirin wannan nassi shi ne, yana wakiltar “sau bakwai” na Littafin Firistoci ashirin da biyar da ashirin da shida. Asabarin hutawar ƙasa wani ɓangare ne na alkawarin da yake bayyana ko dai albarka ko kuma la’ana, dangane da ko an kiyaye ko an ƙi hutawar shekara ta bakwai domin ƙasar alkawari. Alamar mutum dubu ɗari da arba’in da huɗu wani ɓangare ne na alkawari mai alkawura uku, wanda Asabarin shekara ta bakwai na ƙasar yake wakilta. Muhimmin gaskiyar “sau bakwai” tana bayyana ɗaya daga cikin abubuwa uku na alkawarin da yake yin alkawarin sabon zuciya da sabon tunani, da sabon jiki, har kuma da ƙasa domin a zauna a cikinta.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

Asabar ta yini na bakwai ita ce alama a tsakanin Allah da mutanensa, amma wannan Asabar ta yini na bakwai kuma tana wakiltar nauyin alƙawari da aka bai wa Isra’ila ta dā. Su ne za su zama masu tsaron Dokoki Goma, amintattun ma’ajiya na Dokoki Goma. Sister White ta bayyana a sarari cewa Isra’ila ta zamani a shekara ta 1844, cikin daidaituwa da Isra’ila ta dā, an mai da ita amintacciyar ma’ajiyar ba Dokoki Goma kaɗai ba, har ma da Kalmar annabcin Allah.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Allah ya kira ikilisiyarsa a wannan zamani, kamar yadda Ya kira Isra’ila ta dā, ta tsaya a matsayin haske a duniya. Ta wurin babban reza mai ƙarfi na gaskiya, saƙonnin mala’ika na fari, na biyu, da na uku, Ya raba su daga ikilisiyoyi da kuma daga duniya domin Ya kawo su cikin tsattsarkar kusanci da Kansa. Ya mai da su amintattun masu ajiyar dokarsa, ya kuma damƙa musu manyan gaskiyoyin annabci na wannan lokaci. Kamar tsarkakan maganganun Allah da aka damƙa wa Isra’ila ta dā, waɗannan amana ce mai tsarki da za a isar wa duniya. Mala’iku ukun Ru’ya ta Yohanna 14 suna wakiltar mutanen da suka karɓi hasken saƙonnin Allah kuma suka fita a matsayin wakilansa domin su busa gargaɗin a fāɗin duniya baki ɗaya.” Testimonies, juzu’i na 5, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

Alamar Asabar ta rana ta bakwai ce ke wakiltar Dokoki Goma, kuma Asabar ta shekara ta bakwai ce ke wakiltar dokokin annabci. Adventism na Laodicea na Rana ta Bakwai zai sha kunya ƙwarai sa’ad da suka yi watsi da jirgi suka fara bauta wa rana, amma umarnin Asabar da suka fara ƙi shi ne “sau bakwai” na Musa.

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Domin samun ƙasar alkawari, dole ne mutanen Allah su fahimta kuma su kiyaye ba Asabar ta rana ta bakwai kaɗai ba, har ma da Asabar ta shekara bakwai. Adventism na Laodicea ba zai iya karyata wannan gaskiyar Littafi Mai Tsarki ba, ko da yake suna lulluɓe ta da ƙarya. Wannan shi ne asalin ƙiyayyarsu wadda take kai su ga fitar da waɗanda za su zama tuta.

> “Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

> “Mafi yawan iyalin mahaifina cikakkun masu bi ne ga zuwan Ubangiji, kuma saboda ba da shaida ga wannan ɗaukakar koyarwa an taɓa kore bakwai daga cikinmu daga Cocin Methodist a lokaci guda. A wannan lokaci kalmomin annabin sun kasance masu matuƙar daraja a gare mu: ‘’Yan’uwanku da suka ƙi ku, da suka kore ku saboda sunana, sun ce, Bari a ɗaukaka Ubangiji: amma shi zai bayyana domin farin cikinku, su kuma za su sha kunya.’ Ishaya 66:5.

> “From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

> “Tun daga wannan lokaci har zuwa Disamba, 1844, farin cikina, gwaje-gwajena, da takaicena sun yi kama da na ƙaunatattun abokaina na Advent da suke kewaye da ni. A wannan lokaci na ziyarci ɗaya daga cikin ’yan’uwanmu mata na Advent, kuma da safe muka durƙusa a kusa da bagaden iyali. Ba lokaci ne na wani ɗaukar hankali na musamman ba, kuma mu biyar ne kaɗai muka halarta, dukanmu mata ne. Yayin da nake addu’a, ikon Allah ya sauko a kaina kamar yadda ban taɓa jin sa a dā ba. Na lulluɓu cikin wahayi na ɗaukakar Allah, kuma na ji kamar ina tashi sama da sama daga duniya, aka kuma nuna mini wani ɓangare na tafiyar mutanen Advent zuwa Birni Mai Tsarki, kamar yadda aka ba da labari a ƙasa.” Early Writings, 13.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

An ba Ellen White wahayi na farko ne sa’ad da mata biyar, (masu wakiltar budurwai biyar masu hikima) suka taru tare bayan ’yan’uwansu da suka ƙi su sun kore su. Sun ƙi su ne saboda koyarwar Zuwa ta Biyu, ta haka suna misalta waɗanda aka fitar a kwanakin ƙarshe.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> “Na ga ikkilisiya ta suna kawai da kuma Adventistoci na suna kawai, kamar Yahuza, za su bashe mu ga Katolika domin su sami tasirinsu don su taso gāba da gaskiya. Sa’an nan tsarkaka za su zama mutane marasa fitowa fili, waɗanda Katolika ba su cika saninsu ba; amma ikkilisiyoyi da Adventistoci na suna kawai waɗanda suka san bangaskiyarmu da al’adunmu (gama sun ƙi mu sabili da Asabar, domin ba su iya karyata ta ba) za su bashe tsarkaka su kuma kai rahotonsu ga Katolika a matsayin waɗanda ba sa kula da ƙa’idodin jama’a; wato, cewa suna kiyaye Asabar kuma suna ƙin kiyaye Lahadi.

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Sa’an nan Katolika za su umurci Furotesta su ci gaba, su kuma fitar da doka cewa duk waɗanda ba za su kiyaye ranar farko ta mako ba, maimakon rana ta bakwai, za a kashe su. Kuma Katolika, waɗanda yawansu yake da yawa, za su mara wa Furotesta baya. Katolika za su ba wa siffar dabbar ikonsu. Kuma Furotesta za su yi aiki kamar yadda uwarsu ta yi a gabansu domin hallaka tsarkaka. Amma kafin dokarsu ta haifar ko ta ba da ’ya’ya, za a kuɓutar da tsarkaka ta wurin Muryar Allah.” Spalding and Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

“Adventists” na “suna kawai” (wato, a suna kaɗai), “za su, kamar yadda Yahuza ya yi, ba da mu ga hannun Katolika.” Sun yi haka domin “sun ƙi” waɗanda aka kora “saboda Asabar.” Adventists na suna kawai suna ikirarin kiyaye Asabar ta rana ta bakwai, saboda haka wannan ba zai iya zama Asabar da ake nufi ba. Suna ƙin waɗanda aka kora, gama sun san cewa ba za su iya karyata tushen gaskiyar sau bakwai na Musa ba, wadda ita ce fahimtar alfa ta Iliya cikin mutumin William Miller.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Allah ba ya ba mu sabon saƙo. Mu ne za mu yi shelar saƙon da a cikin 1843 da 1844 ya fito da mu daga sauran ikkilisiyoyi.” Review and Herald, Janairu 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “Dukan saƙonnin da aka bayar daga 1840–1844 dole ne a sa su su zama masu ƙarfi yanzu, gama akwai mutane da yawa da suka rasa alkiblarsu. Dole ne saƙonnin su je ga dukan ikilisiyoyi.” Manuscript Releases, juzu’i na 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Gaskiyar da muka karɓa a 1841, ’42, ’43, da ’44, yanzu ya kamata a yi nazarinta kuma a yi shelar ta.” Manuscript Releases, juzu’i na 15, 371.

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

> “An ba da gargadi: Kada a bari wani abu ya shigo da zai girgiza tushen bangaskiyar da muka kasance muna ginawa a kai tun daga lokacin da saƙon ya zo a 1842, 1843, da 1844. Ina cikin wannan saƙo, kuma tun daga wancan lokaci nake tsaye a gaban duniya, ina riƙe da aminci ga hasken da Allah ya ba mu. Ba mu da niyyar cire ƙafafunmu daga kan dandalin da aka kafa su a kai ba, sa’ad da rana bayan rana muka nemi Ubangiji da addu’a ta naciya, muna neman haske. Kuna tsammani zan iya yin watsi da hasken da Allah ya ba ni? Zai kasance kamar Dutsen Zamani. Ya kasance yana bishe ni tun daga lokacin da aka ba ni shi.” Review and Herald, Afrilu 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

Yahuda ba alama ba ce ta Majalisar Sanhedrin wadda ta ƙunshi Sadukiyawa da Farisiyawa; Yahuda ɗaya ne daga cikin almajirai goma sha biyu. Shi ɗaya ne daga cikin amaryar alkawari, wadda Almasihu yake gab da aura a Pentikos. Cin amanar da ake yi wa waɗanda aka ƙi kuma aka ware tana fitowa ne daga Yahuda, wato cocin Adventist ta kwana ta bakwai ta Laodikiya. Ana wakiltarsu da alamu masu yawa, kamar Lawiyawa waɗanda Manzon Alkawari ya ƙi a Malachi uku. Ana raba Lawiyawan a lokacin wannan tsarkakewa, kuma adadinsu 25 ne, ko masu aminci ne ko marasa aminci. Ana tsarkake Lawiyawan tun kafin a ɗaga su su zama hadaya, kamar yadda yake a shekarun dā.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Kuma zai zauna kamar mai tacewa, mai tsarkake azurfa; zai kuma tsarkake ’ya’yan Lawi, ya tace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuda da Urushalima za ta zama abin karɓa ga Ubangiji, kamar a zamanin dā, kamar kuma a shekarun farko. Malaki 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

Lawiyawa su ne hadayar, gama suna bayyana halin Almasihu daidai, shi wanda shi ne babbar hadaya. Sa’ad da waɗancan Lawiyawa ashirin da biyar aka ɗaga su sama a matsayin hadaya, waɗancan Lawiyawa na ƙarya ashirin da biyar kuma suna durƙusawa ga rana a Ezekiel 8.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

Yahuda ba kawai yana wakiltar mugun Balawi ba ne, amma kuma shi mugun firist ne wanda aka shirya tsawon shekaru talatin, kamar yadda aka wakilta ta wurin azurfa guda talatin na Yahuda.

> Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

> Sa’an nan Yahuda, wanda ya bashe shi, da ya ga an yanke masa hukunci, ya yi nadama, ya kuma mayar da azurfa talatin ga manyan firistoci da dattawa, yana cewa, Na yi zunubi, domin na ba da jinin marar laifi. Sai suka ce, Mene ne ruwanmù da wannan? Kai ka gani. Sai ya jefa ƙullun azurfan a cikin haikali, ya tafi, ya kuma je ya rataye kansa. Matiyu 27:3–5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Azurfa talatin ɗin nan da Yahuda ya jefar, suna wakiltar Manzon Alkawari yana jefar da ƙazanta (azurfa ta jabu) a cikin Malakai uku. An wakilci wannan muguwar firistanci ta wurin tawayen Kora, Datan da Abiram da kuma ’yan tawaye na 1888. Ana haɗiye muguwar firistancin sa’ad da Amurka, dabbar duniya, ta buɗe bakinta. Sa’an nan kuma wuta ta hallaka mabiyansu, a lokacin cikakken zubowar ruwan sama na ƙarshe, wanda yake farawa da dokar Lahadi.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Haihuwar budurwa a matsayin alama a zamanin Kristi tana wakiltar alamar budurwai masu hikima a kwanaki na ƙarshe. A wannan zamani, Sanhedrin, ikilisiyar Adventist ta Bakwai ta Laodiceya, za ta nemi alama, amma ba za ta iya ganin alama kaɗai da aka ba wa Laodiceya ba. Alamar ga babban taro, ma’aikatan awa ta goma sha ɗaya, ita ce ganin maza da mata suna kiyaye Asabar ta rana ta bakwai a lokacin gwajin dokar Lahadi. Alamar ragowar a cikin muhawararsu da mutanen alkawari na dā ita ce Asabar ta shekara ta bakwai, wadda ke wakiltar tushen Adventism kamar yadda aka bayyana shi a matsayin babban ginshiƙi na alluna biyu masu tsarki na Habakkuk. Alamar da aka ba wa Adventism na Laodiceya ita ce alamar Yunusa, wadda aka yi magana a kanta a cikin tattaunawar tsakanin Kristi da Bitrus.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

> Sa’ad da Yesu ya isa yankunan Kaisariya Filibbi, sai ya tambayi almajiransa, yana cewa, Wa mutane suke cewa ni, Ɗan Mutum, ne? Sai suka ce, Waɗansu suna cewa kai ne Yohanna Mai Baftisma; waɗansu, Iliya; waɗansu kuma, Irmiya, ko kuwa ɗaya daga cikin annabawa. Ya ce musu, Amma ku, wa kuke cewa ni ne?

> 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.

> 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 ba nama da jini ne suka bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama. Ni kuma ina gaya maka, kai ne Bitrus, kuma a kan wannan dutse zan gina ikkilisiyata; ƙofofin jahannama kuwa ba za su rinjaye ta ba. Zan kuma ba ka makullan mulkin sama: kuma duk abin da ka ɗaure a duniya za a ɗaure shi cikin sama: kuma duk abin da ka kwance a duniya za a kwance shi cikin sama.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Sa’an nan ya umarci almajiransa cewa kada su gaya wa kowa cewa shi ne Yesu Almasihu. Matiyu 16:13–20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Alamarar ga Sanhedrin, sabili da haka ga Adventism, ita ce alamar Yunusa. An gabatar da Simon Barjona cikin wannan nassi a matsayin alamar mutumin alkawari, domin sunansa na gab da canzawa. An canja sunan Abram a lokacin alkawari. An canja sunan Saul ya zama Bulus. An canja sunan Yakubu ya zama Isra’ila. Waɗannan shaidu uku suna tabbatar da cewa idan an canja sunan wani halin Littafi Mai Tsarki, yana wakiltar mutumin alkawari, sabili da haka yana zama misalin mutanen alkawari na ƙarshe, waɗanda su ne dubu ɗari da arba’in da huɗu. Waɗannan shaidu uku kuma suna tabbatar da cewa sunan mutumin alkawari yana wakiltar alamar annabci da take da alaƙa da mutumin da aka canja wa suna. Saul na nufin “zaɓaɓɓe,” gama an zaɓe shi domin ya kai bishara ga Al’ummai. An canja sunansa ya zama Bulus, ma’ana ƙarami, domin a ganinsa na kansa shi ne mafi ƙaranci cikin manzanni, gama ya tsananta wa ikkilisiyar Allah. Yakubu, mai ƙwace gurbi, an canja shi a suna da kuma a cikin kwarewarsa ya zama mai nasara, kamar yadda Isra’ila ke nufi. Sunan Bitrus kuwa Simon ne, ma’ana mai ji; da Barjona, ma’ana ɗan Yunusa.

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

Bitrus yana wakiltar tsarar ƙarshe ta Yona, gama shi ɗan Yona ne. Yona na nufin “kurciya,” kuma Siman shi ne wanda ya ji saƙon kurciyar, kuma Siman Barjona ya ji saƙon shafewar Yesu, sa’ad da aka yi masa baftisma ya kuma zama Yesu Almasihu, Ruhu Mai Tsarki kuwa ya sauko cikin siffar kurciya. Saƙon Yona shi ne saƙon kurciyar da ta wakilci shafe Yesu da iko a lokacin baftismarsa. An wakilci saƙon Yona ta wurin kasancewar Yona kwana uku a cikin cikin babban kifi. Waɗannan kwanaki ukun su ne kwanaki uku daga Idin Ƙetarewa zuwa bikin nunin farko, waɗanda aka misalta da baftismar Almasihu da kuma zaman Yona a cikin cikin babban kifin.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Alamar Yunana ita ce alamar shafe-shafen Kristi a baftismarsa, wadda take misalta saukowar mala’ikan Ru’ya ta Yohanna goma sha takwas a ranar 9/11. 9/11 ta fara tsarin gwaji mai matakai uku kamar yadda kwanaki ukun Yunana suke wakilta. Waɗannan matakai uku kuma ana kwatanta su a cikin tarihin Millerite. 11 ga Agusta, 1840 ya nuna gwajin mala’ika na farko, 19 ga Afrilu, 1844 gwajin mala’ika na biyu, kuma 22 ga Oktoba, 1844 gwaji na uku. Waɗannan matakai uku suna wakiltar 9/11, 18 ga Yuli, 2020 da dokar Lahadi.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

A dokar Lahadi, ana tofar da Yunusa daga bakin kifin, a daidai wurin da Almasihu yake tofar da Laodikiya daga bakinsa, wanda shi ne kuma daidai wurin da jakin Balaam ya buɗe bakinsa ya yi magana, wanda shi ne kuma daidai wurin da Zakariya, mahaifin Yahaya Mai Baftisma, ya yi magana, wanda kuma shi ne inda Amurka ta yi magana kamar maciji. Sa’an nan Yunusa ya ba duniya gargaɗi na ƙarshe a matsayin alamar waɗanda aka tashe tare da Musa da Iliya a shekara ta 2024. Waɗannan rayuka sun mutu a titunan Sodom da Masar, daga baya kuma aka tashe su a matsayin runduna mai ƙarfi ta Ezekiyel. A tashinsu daga matattu sai suka zama alamar Yunusa, gama shi yana wakiltar waɗanda suka mutu aka kuma tashe su domin su ba da saƙo na ƙarshe ga Nineba. Yunusa a cikin cikin babban kifin, Daniyel a kogon zakuna, Yahaya a cikin tukunya ta mai mai tafasa, suna wakiltar dubu ɗari da arba’in da huɗu waɗanda suka fuskanci mutuwa da tashin matattu na alama. Shafewar a 9/11 zuwa ga tashin runduna mai ƙarfi ta Ezekiyel tana wakiltar baftismar Almasihu zuwa ga tashinsa daga matattu.

> The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

> Sai Farisiyawa tare da Sadukiyawa suka zo, suna gwada shi, suka roƙe shi ya nuna musu wata alama daga sama. Ya amsa ya ce musu, Sa’ad da yamma ta yi, kuke cewa, Za a yi sarari: gama sararin sama ja ne. Da safe kuma, Za a yi mummunar iska yau: gama sararin sama ja ne, yana kuma haɗe fuska. Ya munafukai, kun iya gane yanayin sararin sama; amma ba za ku iya gane alamun zamanai ba? Muguwar tsara, mazinaciya, tana neman alama; amma ba za a ba ta wata alama ba, sai dai alamar annabi Yunana. Sai ya bar su, ya tafi. Matiyu 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Mu’ujiza mafi girma ita ce tashin Li’azaru daga matattu.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “A cikin jinkirta zuwa wurin Li’azaru, Almasihu yana da manufar jinƙai ga waɗanda ba su karɓe Shi ba. Ya dakata, domin ta wurin tada Li’azaru daga matattu Ya ba mutanensa masu taurin kai, marasa bangaskiya, wata ƙarin shaida cewa lalle ne Shi ne ‘tashin matattu, kuma rai.’ Bai so ya yanke ƙauna gaba ɗaya game da mutanen nan ba, talakawa, tumaki ɓatattu na gidan Isra’ila. Zuciyarsa tana fashewa saboda rashin tuba nasu. Cikin jinƙansa Ya yi niyya ya ba su wata ƙarin shaida cewa Shi ne Mai Mayarwa, Wanda Shi kaɗai zai iya fito da rai da rashin mutuwa zuwa ga haske. Wannan kuwa zai zama shaida wadda firistoci ba za su iya karkata ma’anarta ba. Wannan ne dalilin jinkirinsa na zuwa Betaniya. Wannan mu’ujiza mafi girma, wato tada Li’azaru, za ta sa hatimin Allah a kan aikinsa da kuma a kan iƙirarinsa na allahntaka.” The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Almasihu ya jinkirta kafin Ya ta da Li’azaru, kuma Li’azaru ba kawai “mu’ujizar da ta zama kambin duka” ba ne, amma shi ma “hatimi” ne a kan aikin Allah. A cikin wannan nassi alamar Yunusa ita ce kaɗai alamar da aka bayar ga muguwar tsara mai zina. Yana da muhimmanci a ga cewa lokacin aiwatar da hatimtar yana da takamaiman ƙayyadaddun lokaci. A cikin nassin da muke magana a kai inda aka canja sunan Bitrus, yana sanar da mu cewa daga wannan lokaci Yesu ya fara bayyana cewa za a kashe Shi, duk da haka a aya ta ƙarshe Matiyu ya rubuta, “Sa’an nan ya gargaði almajiransa kada su faɗa wa kowa cewa shi ne Yesu Almasihu.” Sai kuma a aya ta gaba nan take ya rubuta, “Daga wannan lokaci Yesu ya fara nuna wa almajiransa yadda ya wajaba ya tafi Urushalima, ya sha wahala abubuwa da yawa daga dattawa da manyan firistoci da marubuta, a kashe shi, kuma a tashe shi a rana ta uku.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Nassin ya fara ne da Yesu yana tambaya su ko mutane suna tsammani shi wane ne, sa’an nan ya bi da wata tambaya inda ya tambayi almajiran ko su suna tsammani shi wane ne.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

> Da Yesu ya shiga yankunan Kaisariya Filibi, sai ya tambayi almajiransa, yana cewa, Wa mutane suke cewa ni Ɗan Mutum ne? Sai suka ce, Waɗansu suna cewa kai ne Yahaya Mai Baftisma; waɗansu, Iliya; waɗansu kuma, Irmiya, ko kuwa ɗaya daga cikin annabawa. Ya ce musu, Amma ku fa, wa kuke cewa ni ne? Matiyu 16:13–15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Sa’ad da Bitrus ya ba da amsa, ya bayyana cewa Yesu shi ne Almasihu kuma Ɗan Allah mai rai. Kalmar “Kristi” ita ce kalmar Helenanci ga kalmar Ibrananci “Almasihu.” Yesu ya tayar da tambayar game da ko wanene Shi, kuma ya ja almajirai zuwa ga gaskiyar cewa Shi ne Almasihu, amma nan da nan ya sanar da su cewa kada su gaya wa kowa. Tun daga wannan lokaci, ya fara koyarwa cewa zai cika muhimman alamomi ashirin da uku da suke cikin surori uku na ƙarshe na Matta, amma lallai ne a buɗe gaskiyoyin da suke da alaƙa da Almasihu a hankali, mataki-mataki.

We will continue these Messianic waymarks in the next article.

Za mu ci gaba da waɗannan alamomin hanya na Almasihu a talifi na gaba.

## Alpha light of the third angel

Hasken Alfa na mala’ika na uku

> “In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “A cikin kaka na shekara ta 1846 muka fara kiyaye Asabar ta Littafi Mai Tsarki, muka kuma fara koyar da ita da kāre ta. An fara jan hankalina zuwa ga Asabar ne sa’ad da nake wata ziyara a New Bedford, Massachusetts, tun da fari a cikin wannan shekarar. A can na saba da Dattijo Joseph Bates, wanda tun da wuri ya rungumi bangaskiyar zuwan Almasihu, kuma ya kasance ƙwaƙƙwaran ma’aikaci a cikin wannan aiki. Dattijo B. yana kiyaye Asabar, kuma ya nace kan muhimmancinta. Ban ji muhimmancinta ba da farko, kuma na yi zaton cewa Dattijo B. yana yin kuskure wajen mai da hankali a kan umarni na huɗu fiye da sauran tara. Amma Ubangiji ya ba ni hangen Wuri Mai Tsarki na sama. Aka buɗe haikalin Allah a cikin sama, kuma aka nuna mini akwatin alkawarin Allah da aka rufe da kujerar jinƙai. Mala’iku biyu suka tsaya, ɗaya a kowane ƙarshen akwatin, da fikafikansu a shimfiɗe a kan kujerar jinƙai, fuskokinsu kuma suna juye zuwa gare ta. Mala’ikan da yake tare da ni ya sanar da ni cewa waɗannan suna wakiltar dukan rundunar sama suna duban dokar tsarki da Allah ya rubuta da yatsansa da tsoron girmamawa. Yesu ya ɗaga murfin akwatin, sai na ga allunan duwatsu waɗanda aka rubuta Dokoki Goma a kansu. Na yi mamaki ƙwarai sa’ad da na ga umarni na huɗu a daidai tsakiyar waɗannan ƙa’idoji goma, tare da wani laushin haske yana kewaye da shi. Mala’ikan ya ce: ‘Shi kaɗai ne cikin goma ɗin da yake bayyana Allah mai rai wanda ya halicci sammai da ƙasa da dukan abubuwan da suke cikinsu. Sa’ad da aka kafa tushen duniya, a lokacin ne kuma aka kafa tushen Asabar.’” Testimonies, juzu’i na 1, 75.

## Omega light of the third angel

Haske na Omega na mala’ika na uku

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Waɗanda suke tarayya da Allah suna tafiya cikin hasken Ranar Adalci. Ba sa wulaƙanta Mai-fansarsu ta wajen lalatar da tafarkinsu a gaban Allah. Hasken sama yana haskakawa a kansu. Yayin da suke kusantar ƙarshen tarihin wannan duniya, saninsu game da Almasihu, da annabce-annabcen da suka shafe shi, yana ƙaruwa ƙwarai. Suna da daraja marar iyaka a gaban Allah; gama suna cikin haɗin kai da Ɗansa. A gare su maganar Allah tana da kyau da ƙauna fiye da misali. Suna ganin muhimmancinta. Ana buɗe musu gaskiya. An kawata koyarwar zama cikin jiki da wani laushin haske mai kyalli. Suna ganin cewa Nassi shi ne maɓallin da yake buɗe dukan asirai kuma yake warware dukan wahalhalu. Waɗanda suka ƙi yarda su karɓi hasken kuma su yi tafiya cikin hasken ba za su iya fahimtar asirin ibada ba, amma waɗanda ba su yi jinkirin ɗaukar gicciye su bi Yesu ba, za su ga haske cikin hasken Allah.” The Southern Watchman, April 4, 1905.

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