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

Littafin Yowel da Ikilisiyar Adventist ta Rana ta Bakwai ta Laodisiya — Lamba ta Arba’in da Biyu

Number Forty-Two

Lamba Arba’in da Biyu

Author

Jeff Pippenger

Published

February 9, 2026

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When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.

Sa’ad da aka raba Littafin Firistoci ashirin da uku zuwa layuka biyu daidai, kowanne na ayoyi ashirin da biyu, tare da layin Almasihu inda bukukuwan bazara suka sadu da antitype ɗinsu, za mu iya nuna wani layi da ya fara da matakai uku na Idin Ƙetarewa na yammacin Juma’a, gurasa marar yisti na Asabar, da ’ya’yan fari a ranar farko ta mako. Wannan alama ce guda ta hanya, kamar yadda baftismar Almasihu take wakilta, amma wannan alama guda ta hanya tana da matakai uku.

When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.

Sa’ad da muka fara daga tashin matattu, mu kuma miƙa zuwa gaba har kwana arba’in, sai mu zo ga maɓallin juyawa, gama a sa’an nan ne Almasihu ya daina koyarwa fuska da fuska, ya kuma hau cikin gajimare. Dubu ɗari da arba’in da huɗu su ma suna hawa cikin gajimare.

> 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. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.

> Sai suka ji wata babbar murya daga sama tana cewa musu, Ku hau nan. Sai suka hau zuwa sama cikin gajimare; maƙiyansu kuwa suka gan su. A daidai wannan sa’a kuma aka yi wata babbar girgizar ƙasa, sai kashi na goma na birnin ya fāɗi, kuma a cikin girgizar ƙasar aka kashe mutane dubu bakwai; ragowar kuwa suka tsorata ƙwarai, suka kuma ba da ɗaukaka ga Allah na sama. Kaiton na biyu ya wuce; ga shi, kaiton na uku yana zuwa da sauri. Sai mala’ika na bakwai ya busa ƙaho; aka kuwa ji manyan muryoyi a sama, suna cewa, Mulkokin wannan duniya sun zama mulkokin Ubangijinmu da na Kristinsa; kuma zai yi mulki har abada abadin. Ru’ya ta Yohanna 11:12–15.

The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.

Masifa ta biyu da ta uku su ne Musulunci, kuma mala’ika na bakwai shi ne masifa ta uku, wadda kuma ita ma, Musulunci ce. Masifa ta uku tana zuwa da sauri a lokacin girgizar ƙasa. Girgizar ƙasar ita ce dokar Lahadi a cikin Amurka; Amurka ita ce dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku, kuma dokar Lahadi ita ce jijjigawar, wadda ita ce girgiza. Dabbar ƙasar ita ce babban sarki a cikin sarakuna goma, kuma sa’ad da aka kifar da Amurka a lokacin dokar Lahadi, kashi na goma na birnin zai riga ya fāɗi. A cikin wannan sa’a ɗaya ta dokar Lahadi, shaidu biyu waɗanda Iliya da Musa suke wakilta, waɗannan shaidu biyun nan guda waɗanda suka bayyana cikin ɗaukaka tare da Almasihu ga Bitrus, Yaƙub, da Yahaya, ana ɗaga su zuwa sama a cikin gajimare, kuma kowa yana gani, gama maƙiyansu sun gan su.

Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.

Kwana arba’in bayan tashin daga matattu, Yesu ya “hau” zuwa cikin gajimare, sai kwanaki goma a ɗakin sama suka fara. Hawan sama gwaji ne na gani, kamar yadda mala’ika na biyu cikin mala’iku uku yake. A lokacin hawansa sama mala’ikun suka bayyana cewa zai komo tare da gajimare, kamar yadda ya hau tare da gajimare.

> And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.

> Kuma da ya faɗi waɗannan abubuwa, suna cikin dubawa, aka ɗauke shi sama; sai wani gajimare ya karɓe shi daga ganinsu. Kuma suna ci gaba da kallon sama da ƙwazo yayinda yake haura, sai ga mutane biyu suka tsaya kusa da su sanye da fararen tufafi; waɗanda kuma suka ce, Ya mutanen Galili, don me kuke tsaye kuna zuba ido sama? Wannan Yesu ɗin nan, wanda aka ɗauke daga gare ku zuwa sama, haka kuma zai komo cikin irin yadda kuka gan shi yana tafiya zuwa sama. Ayyukan Manzanni 1:9–11.

His return at His Second Coming is in the “glory” of His kingdom.

Dawowarsa a zuwansa na biyu tana cikin “ɗaukakar” mulkinsa.

> Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.

> Saboda haka, duk wanda zai ji kunyata da kuma maganata a cikin wannan tsara mai zina da zunubi, to Ɗan Mutum ma zai ji kunyarsa, sa’ad da ya zo cikin ɗaukakar Ubansa tare da tsarkakan mala’iku. Markus 8:38.

This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.

Wannan “ɗaukaka” ɗin ce dai Bitrus, Yakubu da Yahaya suka shaida a Dutsen Sāke-Kamanni. Dutsen Sāke-Kamanni ma mataki na biyu ne, wanda Kaisariya Filibbi ta riga shi, Kaisariya Maritima kuma ta biyo bayansa. Gwaji na biyu kuma shi ne gwajin siffar dabbar, gwajin da yake buƙatar ganewar annabci cewa ana ƙera siffar dabbar. Gwaji na biyu kuma shi ne Melzar yana duba Daniyel da abokansa domin ya kwatanta kamanninsu da na waɗanda ba su ci wake ba. Gwaji ne na gani. Mataki na biyu a cikin matakai uku na alkawari a tarihin alkawarin Abram shi ne “alama” ta kaciya. Mataki na biyu yana wakiltar hatimce mutanen Allah yayinda ake ɗaga su sama a matsayin tuta. Mataki na biyu shi ne inda ake bayyana “ɗaukaka,” gama matakai ukun mala’ika na fari su ne tsoro, “ɗaukaka,” da shari’a. Rana ta arba’in ta lokacin Fentikos ta yi daidai da Dutsen Sāke-Kamanni. Ka cire takalmanka, gama kana a ƙasa mai tsarki.

The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.

Hawan sama gwaji ne na gani, kuma a jerin bukukuwa, hawan sama a ƙarshen kwanaki arba’in yana gaban kwanaki biyar da idin Ƙahoni. Idin Ƙahoni yana bayyana gargadin ƙaho na bakwai, wanda shi ne gargadin Musulunci.

The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.

Hawan sama yana biyo bayan ƙahoni da kwana biyar, sa’an nan kuma kwana biyar bayan hawan sama, Ranar kafara tana nuna hukunci. Ƙaho shi ne tsoffin hanyoyi, shi ne saƙon Laodiceya, shi ne Musulunci, kuma shi ne saƙon tushe na mala’ika na farko. Kwana biyar bayan haka, sa’ad da koyarwar “fuska da fuska” ta ƙare, gwajin gani na biyu na mala’ika na biyu yana samun alama ta wurin hawan sama. Kwana biyar bayan wannan, hukunci yana nuna mala’ika na uku.

Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.

Kwana biyar bayan an gama hukunci a kan gidan Allah, hukunci ya zo a kan Amurka kamar yadda Ranar Fentikos ta nuna.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.

> Sai ya ce wa Abram, “Ka sani tabbatacce cewa zuriyarka za ta zama baƙuwa a ƙasar da ba tasu ba ce, za su bauta wa mutanen ƙasar; su kuwa za su wahalar da su har shekara ɗari huɗu; haka kuma al’ummar nan da za su yi wa bauta zan hukunta; daga baya kuma za su fito da dukiya mai yawa.” Farawa 15:13, 14.

The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.

“Babban dukiya” da dubu ɗari da arba’in da huɗu suke da ita a lokacin dokar Lahadi, inda ake yi wa “al’umma” ta Tarayyar Amurka hukunci, ita ce dukiyar da ke cikin sura ta shida ta Ishaya, wadda ke wakiltar Allahntaka. Annabcin alkawarin Ibrahim ya ce “haka kuma waccan al’umma,” ta haka yana tabbatar da cewa ana hatimce mutanen Allah kafin dokar Lahadi. Sa’an nan a lokacin dokar Lahadi, wani zamani da ranaku bakwai na idin Bukkoki suke wakilta, ana zubo ruwan sama na ƙarshe ba tare da iyaka ba yayin da ake cika hukunci a kan babban taron da yake a wajen gidan Allah.

On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.

A ranar 18 ga Yuli, 2020, aka kashe shaidu biyun a titunan Sodom da Masar. Shaidun biyun su ne Musa da Iliya, kuma William Miller shi ne Iliyar tarihinsa. A cikin mafarkinsa ya rufe idanunsa na ɗan lokaci, kuma a ranar 18 ga Yuli, 2020 ya rufe idanunsa a annabce cikin mutuwa. Da ya buɗe idanunsa, ɗakin babu kowa, ƙofa da tagogi kuma a buɗe suke. Sa’an nan da Miller ya ga aikin da mutumin goga-ƙazanta yake yi, sai ya roƙe shi ya yi hattara, kuma mutumin goga-ƙazantar ya tabbatar masa cewa kome zai tafi daidai.

When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.

Sa’ad da Miller ya farka a cikin jejin, a watan Yuli na shekara ta 2023, idin gurasa marar yisti ya iso, gabanin tashin matattu a ranar 31 ga Disamba, 2023. A wannan lokaci—saƙon annabci na ainihin Kukan Tsakar Dare, “kukan” da kowane irin saƙon annabci da aka taɓa buɗe hatiminsa ya kasance alama ta sa, ya fara a buɗe hatiminsa, domin ƙarshen kwanaki uku da rabi yana bayyana “lokacin ƙarshe,” kuma a “lokacin ƙarshe” koyaushe akwai buɗewar annabci. Haka koyaushe yake, gama Almasihu shi ne ɗaya jiya, yau, har abada. Mu’amalarsa da mutane kullum iri ɗaya ce, domin Yana aiki bisa ga irin “layukan” nan yanzu kamar yadda Ya taɓa yi a dā. A ƙarshen kwanaki uku da rabi an buɗe Wahayin Yesu Almasihu.

The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.

An kwatanta jikin da aka ta da shi da Adamu, wanda aka fara siffanta shi, sa’an nan aka hura masa numfashin rai. Matattun ƙasusuwan busassu na Ezekiel 37 su ma an fara siffanta su ta wurin annabci ɗaya, sannan daga baya aka rayar da su ta wurin annabci na biyu wanda ya kawo numfashin rai ga jikin da ba shi da rai da saƙon iskokin huɗu, wanda shi ne saƙon hatimi. A cikin waɗannan misalan guda biyu, annabcin da aka buɗe hatiminsa kashi biyu ne, waɗanda ake gabatarwa ta hanyoyi iri-iri. Su ne na ciki da na waje; su ne wahayin kogunan Ulai da Hiddekel; su ne wahayoyin chazon da mareh; su ne shaidu biyu, bututun zinariya biyu, da sauransu.

In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.

A tarihin Millerite, Kukan Tsakar Dare shi ne annabcin da ya haɗu da annabcin mala’ika na biyu. Annabci mai matakai biyu. Sa’ad da aka ta da matattun ƙasusuwan busassu a shekara ta 2023, a bisa larurar annabci dole ne a gwada su, gama buɗe hatimin wani annabci koyaushe yana fara tsarin gwaji mai matakai uku. Gwaje-gwaje biyu na farko kuwa, za su kasance gwajin tushe, sa’an nan kuma gwajin haikali.

Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.

Bayan kwana biyar da tashin matattu—muryar da ke cikin jeji, wadda ake wakilta da zamanin gurasa marar yisti, ta ƙare, gama Iliya, wanda Miller da Yohanna Mai Baftisma suke wakilta, dukansu sun shirya hanya domin Wanda ba su isa su ɗauki takalmansa ba. A tashin matattu, Yesu ya fara zamanin koyarwarsa “fuska da fuska” na kwana arba’in. Wannan koyarwar “fuska da fuska” ta fara a rana ta ashirin da biyu ga Daniyel a sura ta goma. A can ne aka wakilta ta da matakai uku da taɓawa uku, tare da maimaita ƙarfafawa.

Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.

Kwana biyar kafin cikar kwanaki arba’in, ana busa gargadin ƙahon Musulunci. An wakilci gargadin Musulunci ta wurin jakin da Almasihu ya hau a shigarsa ta nasara zuwa Urushalima. Kafin Ya sauko ta gangaren Dutsen Zaitun zuwa Urushalima, da fari Ya umarci almajiransa su je su kwance jakin.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “An ba da wannan wahayi a shekara ta 1847, a lokacin da kaɗan ne ƙwarai daga cikin ’yan’uwan Advent suke kiyaye Asabar, kuma daga cikinsu kaɗan ne kawai suke tsammanin cewa kiyaye ta yana da isasshen muhimmanci har ya zana iyaka tsakanin mutanen Allah da marasa bangaskiya. Yanzu kuwa ana fara ganin cikar wannan wahayi. ‘Farkon wannan lokacin wahala,’ da aka ambata a nan, ba yana nufin lokacin da annobai za su fara a zuba ba ne, sai dai wani ɗan gajeren lokaci ne kafin a zuba su, yayinda Almasihu yake cikin Wuri Mai Tsarki. A wancan lokaci, yayinda aikin ceto yake rufewa, wahala za ta zo a kan duniya, kuma al’ummai za su yi fushi, amma za a hana su yin abin da zai hana aikin mala’ika na uku. A wancan lokaci ne ‘ruwan sama na ƙarshe,’ ko wartsakarwa daga gaban Ubangiji, za ta zo, domin ta ba da iko ga murya mai ƙarfi ta mala’ika na uku, kuma ta shirya tsarkaka su tsaya a lokacin da annobai bakwai na ƙarshe za a zuba.” Early Writings, 85.

At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.

A ranar 9/11 Ya umarci mala’ikunsa su kwance jaki, sa’an nan kuma George Bush ƙarami ya hana jakin ci gaba. Sairus yana wakiltar mala’ika na fari, gama shi ne ya shelanta umarni na fari. Saboda haka yana wakiltar duka 11 ga Agusta, 1840 da kuma 9/11, kuma a 9/11 an saki Musulunci, kamar yadda “fusatar al’ummai” ke wakilta, sa’an nan kuma aka riƙe shi a karkashin iko. A wannan lokaci ne ruwan sama na ƙarshen zamani ya fara sauka. Sairus yana wakiltar duka alamomin hanya na Musulunci a 11 ga Agusta, 1840 da kuma 9/11.

> “For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.

> “Na tsawon makonni uku Jibra’ilu ya yi ta kokawa da ikon duhu, yana neman ya warware tasirin da ke aiki a kan tunanin Sairus; kuma kafin fafatawar ta ƙare, Almasihu da kansa ya zo domin ya taimaki Jibra’ilu. ‘Yariman mulkin Farisa ya yi tsayayya da ni har kwana ashirin da ɗaya,’ in ji Jibra’ilu; ‘amma ga shi, Mika’ilu, ɗaya daga cikin manyan yarimai, ya zo ya taimake ni; sai na kasance a can tare da sarakunan Farisa.’ Daniyel 10:13. Dukan abin da sama za ta iya yi domin mutanen Allah an yi shi. A ƙarshe an sami nasara; an hana rundunonin abokin gaba ci gaba da aikinsu dukan kwanakin Sairus, da kuma dukan kwanakin ɗansa Kambisus, wanda ya yi mulki kimanin shekaru bakwai da rabi.” Annabawa da Sarakuna, 571.

Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.

A zamanin Cyrus, a ranar 11 ga Agusta, 1840, sa’ad da daular fifikon Ottoman ta ƙare, kamar yadda majagaban suka bayyana, an riƙe Musulunci na masifar ta biyu a karkashin ƙuntatawa. Wannan ƙuntatawar ta nuna ƙarshen annabcin lokaci na shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar, wanda ya fara ne sa’ad da mala’iku huɗu—masu wakiltar sarakunan Musulunci huɗu—aka sake su ta wurin mala’ika na shida, wanda ya wakilci masifa ta biyu cikin masifu uku na Musulunci. A ranar 9/11 Musulunci ya kai hari, sa’an nan kuma aka ƙuntata shi, kamar yadda aka wakilta ta wurin wannan ƙuntatawa a tarihin Cyrus da na shekara ta 1840. Dukan waɗannan shaidu uku suna bayyana ƙuntatawa ko sakewar Musulunci, kuma a farkon shigar Kristi cikin nasara, an sake jakin.

The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.

Sakin jaki tun kafin shigarsa ta nasara yana bayyana saƙon ƙaho wanda yake iso kwana biyar kafin hawan zuwa sama. Saƙon cewa an sake sakin Musulunci, kamar yadda aka sake shi a 9/11, kuma kamar yadda za a sake sakin sa kuma bayan kwana goma sha biyar a dokar Lahadi, wadda ita ce Fentikos, shi ne saƙon da yake nuna farkon Kukan Tsakar Dare. Jakin da aka saki yana nuna farkon ko alfa na shelanta saƙon Kukan Tsakar Dare, kuma a dokar Lahadi, inda Kukan Tsakar Dare yake canzawa ya zama babban kuka, Musulunci yana sāke bugun dabbar ƙasa.

The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.

Lokacin Kukan Tsakar Dare yana farawa da bugun alfa daga Musulunci, kuma yana ƙarewa da bugun omega daga Musulunci. Hare-haren Musulunci a kan Tarayyar Amurka an wakilta su a cikin shaidar Balaam da jakinsa, wanda ba shakka aka bayyana a cikin Littafin Ƙidaya sura ta ashirin da biyu. Ƙaddarar Ikilisiyar Adventist ta Rana ta Bakwai ta Laodikiya a matsayin ƙahon Furotesta na dabbar ƙasa an wakilta ta a cikin Ishaya 22:22 (na ciki), kuma ƙaddarar ƙahon Republican an bayyana ta a cikin Ƙidaya 22:22 (na waje) da abin da ya biyo baya.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Kuma fushin Allah ya ƙuna domin ya tafi; sai mala’ikan Ubangiji ya tsaya a hanya domin ya zama maƙiyi a gare shi. A lokacin kuwa yana hawan jakinsa, bayinsa biyu kuma suna tare da shi.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Sai jakin ya ga mala’ikan Ubangiji yana tsaye a hanya, takobinsa kuma zare a hannunsa; sai jakin ya kauce daga hanyar, ya shiga cikin fili; sai Bala’am ya bugi jakin, domin ya mayar da ita cikin hanyar. Littafin Ƙidaya 22:22, 23.

At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.

A ranar 9/11, Balaam annabin ƙarya, yana wakiltar Tarayyar Amurka da George Bush na ƙarami, yana neman kammala aikin da mahaifinsa George Bush na farko ya fara a yunƙurin ‘yan duniya-wuri na kifar da Tarayyar Amurka da kuma aiwatar da abin da ya kira “sabuwar tsarin duniya.” Dalilin Littafi Mai Tsarki na ‘yan duniya-wuri shi ne su kashe ragowar mutanen Allah, kuma George Bush na ƙarami yana wakiltar ƙarshen gadon annabcin mahaifinsa na shigar da “sabuwar tsarin duniya,” kamar yadda ya kira ta. “Sabuwar tsarin duniya” ta Bush tana kaiwa ga haɗin kai na ninki uku na maciji, dabbar da annabin ƙarya a dokar Lahadi, kuma George Bush na ƙarami yana nuna farkon lokacin da yake ƙarewa a dokar Lahadi, wato lokacin hatimcewa, lokacin gwajin surar dabbar, lokacin da murya ta fari ta Ru’ya ta Yohanna goma sha takwas take wakilta, da ƙari mai yawa. Jakin Balaam ya kawar da manufar ‘yan duniya-wuri daga tafarkinta har sai an hatimce dubu ɗari da arba’in da huɗu a goshinsu.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalms 83:1–5.

> Waƙa ko Zabura ta Asaf. Kada ka yi shiru, ya Allah; kada ka yi zaman lafiya, kada kuma ka yi shiru, ya Allah. Gama, duba, maƙiyanka suna yin hayaniya; kuma waɗanda suke ƙinka sun ɗaga kai. Sun ƙulla muguwar shawara game da mutanenka, suka kuma yi shawara a kan ɓoyayyun naka. Sun ce, Ku zo, mu datse su daga zama al’umma; domin kada a ƙara tuna sunan Isra’ila. Gama sun yi shawara tare da zuciya ɗaya: sun haɗa kai gāba da kai. Zabura 83:1–5.

Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”

Aya ta shida da waɗanda suka biyo bayanta suna bayyana “maƙiya” a matsayin al’ummai “goma,” waɗanda aka wakilta a matsayin sarakuna goma cikin Ru’ya ta Yohanna goma sha bakwai. A can sarakunan goma ɗin zuciya ɗaya ce gare su, amma Asaf ya ce, “sun yi shawara tare da amincewa ɗaya: sun haɗa kai gāba da kai.” Sarakunan goma ɗin su ne muguwar haɗakar duniya ta kwanaki na ƙarshe, waɗanda suka ƙudura su “kawar da” “Isra’ila” “ɓoyayyunka” daga “kasancewa al’umma.” Aikin wannan haɗakar sarakuna goma waɗanda suka “ɗaga” ikon papanci a matsayin “kai” na haɗin uku-uku shi ne su shafe “Isra’ila” ta ruhaniya, waɗanda suke ɓoye a cikin “mafakar Maɗaukaki.”

At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.

A ranar 9/11, jakin Musulunci ya karkatar da manufar dodon daga tafarkinta, gama mala’ika mai ƙarfi na Ru’ya ta Yohanna 18 ya sauko da takobi a hannunsa. Gwajin da ke ciki a wancan lokaci shi ne komawa ga tsoffin hanyoyi. A wannan mataki ne maimaituwar tarihin Milleriyawa na mala’ikan farko da na biyu ta fara sake maimaituwa kamar yadda aka bayyana a tarihin ayoyi uku na farkon Ru’ya ta Yohanna sura ta goma sha takwas. Waɗannan ayoyi uku na farko kuwa su ne ayoyin da ’Yar’uwa White ta ce za su cika sa’ad da aka rugujje manyan gine-ginen Birnin New York.

At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.

A ranar 9/11 an cika Wahayin Yahaya 18:1–3, kuma daidaiton mala’ika na farko da ya sauko domin haskaka duniya da ɗaukakarsa a ranar 11 ga Agusta, 1840, ya haɗu a sa’an nan da mala’ika na biyu wanda ya sanar da fāɗuwar Babila. Balaam alama ce ta mala’ika na farko, kuma Balaam ya kasance tare da bayinsa biyu, waɗanda suke wakiltar mala’ika na biyu.

In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.

A cikin kwatancin Balaam game da ƙahon jamhuriya na annabcin ƙarya, Balaam zai ƙara yin wasu karo biyu da jakin Musulunci. A karo na uku jakin zai “yi magana,” kuma yin magana na annabci yana nuna dokar Lahadi. A ranar 7 ga Oktoba, 2023 jakin ya sake bugawa, amma ba ƙasar ɗaukaka ta ruhaniya ta zamani ba. Ya bugi ainihin tsohuwar ƙasar ɗaukaka, kuma Balaam da jakinsa yanzu suna cikin karo na biyu nasu.

> But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.

> Amma mala'ikan Ubangiji ya tsaya a wata hanya tsakanin gonakin inabi, da katanga a wannan gefe, da kuma katanga a wancan gefe. Sa’ad da jakar ta ga mala'ikan Ubangiji, sai ta matsa zuwa ga katangar, ta murƙushe ƙafar Bala’am a kan katangar; sai ya sāke buga ta. Littafin Lissafi 22:24, 25.

The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.

Gonar inabin Isra’ila ta dā tana misalta gonar inabin Adventisanci na Bakwai na Laodiceya. Dukansu jama’ar alkawari ne da aka ba su alhakin kasancewa masu adana Dokar Allah, wadda aka wakilta da “katanga,” kuma tana ɗaya daga cikin abubuwan da suka ƙunshi gonar inabin.

> What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.

> Me kuma za a ƙara yi wa gonar inabina fiye da abin da na riga na yi mata? Don me, sa’ad da na sa ran za ta ba da inabi, sai ta ba da inabin jeji? Yanzu kuwa, ku zo; zan faɗa muku abin da zan yi wa gonar inabina: zan cire katangarta, za a cinye ta; in rushe bangonta, za a tattake ta. Ishaya 5:4, 5.

Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.

Isra’ila ta dā ta zahiri da kuma Isra’ila ta zamani ta ruhaniya, dukansu sun yi tawaye, sun ƙi kuma sun yi watsi da tsattsarkan alhakin da aka ɗora musu. Daga 9/11 har zuwa dokar Lahadi, an wakilci wani batu na annabci ta wurin “ganuwa.” Batun annabcin shi ne rushewar “ganuwar” raba coci da gwamnati da ke cikin Kundin Tsarin Mulkin Amurka. A 9/11 Bush ya aiwatar da Dokar Patriot, wadda ta kasance babban mataki wajen rushe Kundin Tsarin Mulkin, domin a can ne aka juya falsafar da ta shiryar da Kundin Tsarin Mulkin ƙasa da sama, sa’ad da aka karɓi ƙa’idodin dokar Roma, wadda ke da’awar cewa mutum mai laifi ne sai an tabbatar da rashin laifinsa, a bisa ƙa’idar dokar Ingila wadda ke tabbatar da cewa mutum marar laifi ne sai an tabbatar da laifinsa.

The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.

Lokacin daga 9/11 har zuwa dokar Lahadi yana ɗauke da nassosin annabci game da “ganuwoyi.” Musulunci yana rusa ganuwoyin kamar jakin Balaam, yana nuna cewa batun Musulunci ne zai ba da karkatacciyar hujja wadda za ta rushe ƙa’idodin da ke cikin Kundin Tsarin Mulki. A wannan ma’anar annabci, Musulunci, annabin ƙarya na Littafi Mai Tsarki, shi ne abin da ke ruɗin Amurka a lokacin gwajin siffar dabbar, kamar yadda annabin ƙarya na Amurka kuma yake ruɗin dukan duniya a lokacin gwajin siffar dabbar na duniya.

October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.

A ranar 7 ga Oktoba, 2023, jakin Musulunci ya kai hari ga tsohuwar ƙasa ta zahiri mai ɗaukaka, kuma sa’ad da aka sake jakin kafin shelar Kukan Tsakar Dare, Musulunci zai sāke bugun Amurka, wato ƙasar zamani ta ruhaniya mai ɗaukaka, kamar yadda ya yi a 9/11. Lokaci na biyu da Bala’am ya bugi jakin, shi ne mala’ika na biyu, kuma mala’ika na biyu koyaushe yana haifar da ninkawa, kamar yadda aka wakilta ta wurin “hanyar gonakin inabi” mai katanga biyu.

> And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.

> Sai mala’ikan Ubangiji ya ci gaba, ya tsaya a wani ƙuntataccen wuri, inda babu wata hanya ta kaucewa ko dai zuwa hannun dama ko zuwa hannun hagu. Da jakar ta ga mala’ikan Ubangiji, sai ta fāɗi a ƙarƙashin Balaam; fushin Balaam kuwa ya ƙuna, sai ya bugi jakar da sanda. Ubangiji kuma ya buɗe bakin jakar, sai ta ce wa Balaam, “Me na yi maka, da ka buge ni har sau uku?” Ƙidaya 22:26–28.

When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.

Sa’ad da muka yi la’akari da ayoyi na ashirin da biyu da kuma uku na gaba da kyau sosai, sai mu ga cewa a zahiri aya ta ashirin da uku ce inda aka bugi jakin a karo na farko.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Kuma fushin Allah ya ƙuna domin ya tafi; sai mala’ikan Ubangiji ya tsaya a hanya domin ya zama maƙiyi a kansa. To, yana hawan jakinsa ne, bayinsa biyu kuma suna tare da shi.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Kuma jakar ta ga mala’ikan Ubangiji yana tsaye a hanya, da takobinsa zare a hannunsa; sai jakar ta kauce daga hanyar, ta shiga gona. Sai Bala’am ya bugi jakar, domin ya mai da ita cikin hanyar. Littafin Lissafi 22:22, 23.

God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.

Fushin Allah a kan Balaam saboda karɓar roƙon ya zama annabin ƙarya ya yi daidai da Almasihu ya kawo ƙarshen tattaunawarsa da Yahudawan masu gardama a aya ta ƙarshe ta Matiyu 22. Aya ta ashirin da uku ta Littafin Lissafi sura ta ashirin da biyu ta yi daidai da Matiyu sura ta ashirin da uku, kuma ayoyi na ashirin da huɗu da ashirin da biyar na Littafin Lissafi sun yi daidai da surori na ashirin da huɗu da ashirin da biyar na Matiyu. Ayoyi na ashirin da shida, ashirin da bakwai da ashirin da takwas sun yi daidai da surori na 26, 27, 28 na Matiyu.

Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.

Matta 23 shi ne mala’ika na fari, 24 da 25 su ne mala’ika na biyu, kuma 26, 27 da 28 su ne mala’ika na uku. A Littafin Lissafi 22, aya ta 23 ita ce mala’ika na fari, ayoyi 24 da 25 su ne mala’ika na biyu, kuma ayoyi 26, 27, da 28 su ne mala’ika na uku. Matta yana magana ne ga mutanen alkawari, na dā da na sabo: Littafin Lissafi kuwa yana fayyace rawar Musulunci a matsayin kayan aikin Allah na horo a kan bautar Lahadi da ta fara a Amurka kuma daga baya a duniya. Bayan duka ta uku, sa’ad da jakar ta yi magana, sai Bala’am ya fahimci abin da ya faru a wannan lokacin.

> Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.

> Sa’an nan Ubangiji ya buɗe idanun Balaam, sai ya ga mala’ikan Ubangiji yana tsaye a hanya, takobinsa kuma a zare a hannunsa; sai ya sunkuyar da kansa, ya fāɗi rubda ciki. Mala’ikan Ubangiji kuwa ya ce masa, “Don me ka bugi jakarka sau uku haka? Ga shi, na fito ne domin in tsayayya maka, gama hanyarka karkatacciya ce a gabana. Jakar kuwa ta gan ni, ta kauce daga gare ni sau uku nan; da ba ta kauce daga gare ni ba, lalle da tuni na kashe ka, ita kuma na bar ta da rai.” Sai Balaam ya ce wa mala’ikan Ubangiji, “Na yi zunubi; gama ban sani ba cewa kana tsaye a hanya gāba da ni. Yanzu fa, in wannan bai gamshe ka ba, zan koma baya.” Littafin Ƙidaya 22:31–34.

Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.

Bal’amu yana wakiltar annabin ƙarya, wato Amurka, wadda take magana kamar maciji a lokacin dokar Lahadi. A lokacin dokar Lahadi, sa’ad da aka haskaka shi, yana wakiltar waɗanda har yanzu suna cikin Babila, waɗanda daga nan ake farkar da su ga batun dokar Lahadi kuma ake kiran su su fito daga Babila.

Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.

Kwanaki biyar na koyar da saƙon gurasa marar yisti daga Miller, sa’an nan kuma kwanaki talatin na Almasihu yana koyar da firistocinsa, waɗanda talatin ɗin ke wakilta, wanda yake kaiwa ga saƙon gargaɗin ƙaho na kwance jaki, wanda yake gabace ɗaga alama da kwanaki biyar, wanda kuma yake gabace rufaffiyar ƙofa a cikin misalin budurwai goma da kwanaki biyar, wanda kuma yake gabace dokar Lahadi ta Fentikos da kwanaki biyar, wadda take shigar da zamanin kwanaki bakwai na Bukkoki, wanda shi ne cikakken zubowar ruwan sama na ƙarshe a lokacin rikicin dokar Lahadi, gama gwajin wannan zamani yana a kan rana ta bakwai.

The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.

Lambar biyar alama ce ta budurwai, ko masu hikima ko marasa hikima. Lambar talatin alama ce ta firistoci, abin da sunan Littafin Lawiyawa yake nunawa. Lambar bakwai ita ce Asabaci. Littafin Lawiyawa sura ta ashirin da uku yana kwatanta tarihin firistoci, Lawiyawan Malachi uku, budurwai masu hikima, da kuma dubu ɗari da arba’in da huɗu a lokacin gwajin Asabaci.

We will continue these things in the next article.

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

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