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

Littafin Joel da Ikilisiyar Adventist ta Bakwai ta Rana ta Laodicea - Lamba Bakwai

Number Seven

Lamba Bakwai

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

A cikin ƴan maqalolin farko mun haɗa nassi daga littafin The Desire of Ages wanda yake magana game da yadda Almasihu ya gabatar wa Yahudawan masu gardama misalin gonar inabi. Misalin waƙar gonar inabin nan shi ne kuma waƙar Musa da ta Ɗan Ragon, wadda mutum ɗari da dubu arba’in da huɗu suke rerawa; kuma hurarren wahayi ya sanar da mu cewa “waƙa” a cikin annabci tana wakiltar “ƙwarewa” ko “abin da aka fuskanta.” Mutum ɗari da dubu arba’in da huɗu suna bin Ɗan Ragon duk inda Yake tafiya, saboda haka za su bi ta cikin wannan irin ƙwarewar da Almasihu da Musa suka bi. Almasihu, a matsayin omega na tarihin annabci na Isra’ila ta dā, da Musa, alpha na tarihin annabci na Isra’ila ta dā, dukansu sun rayu ne a lokuta masu daidaituwa sa’ad da ake ƙyale mutanen alkawari na dā a gefe, ana kuma zaɓen mutanen sabon alkawari. Mutum ɗari da dubu arba’in da huɗu suna rerar waƙar Musa da ta Ɗan Ragon ta wurin fuskantar wani tarihi inda ake ƙyale mutanen alkawari na dā a gefe—yayinda Ubangiji yake shiga alkawari da mutanensa na ƙarshe na alkawari.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

A ma’anar annabci, sa’ad da Kristi yake gabatar da misalin, ya yi daidai da yadda Bitrus ya yi wa Yahudawan masu gardama jawabi a Ranar Fentikos. A cikin rikicin ƙarshe, yadda Yesu ya gabatar da misalin ga Yahudawan masu gardama yana wakiltar waɗanda suke rerar waƙar gonar inabi ga mashayan Ifraimu. Bitrus yana gabatar da wannan waƙa ɗaya a Fentikos, sai dai yana rerata ne cikin mizanin Yoel. Waƙar gonar inabi ita ce waƙar mutanen alkawari na dā da ake sakinsu a daidai lokacin da ake aura sabbin mutanen alkawari ga Ubangiji. Budurwai waɗanda suka yi baƙin ciki kuma suka shiga lokacin jinkiri suna jiran auren, kuma cikakkiyar cikar wannan ita ce suna jiran hatimin dubu ɗari da arba’in da huɗu.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Littafin Joel ya fara ne da babinsa na farko yana bayyana yadda gonar inabin Allah ta lalace ta hannun masu shan ruwan inabi da abin sha mai ƙarfi, waɗanda aka yanke musu “sabon ruwan inabi” daga bakunansu. Da zarar Yesu ya sanar da Yahudawa cewa za a ƙwace mulkinsu daga gare su a ba wa wata ƙungiyar manoman gona waɗanda za su ba da amfanin gaskiya na gonar inabin, sai Yesu ya sauya magana ya kuma kawo dutsen kusurwa a cikin haikali wanda aka ajiye gefe, amma wanda aka ƙaddara ya zama babban dutsen saman gini. Abin da ya faru a farkon zai sake maimaituwa a ƙarshe, kuma sa’ad da aka bayyana wannan gaskiya, ana wakilta ta a matsayin “abin al’ajabi.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

“Ka’idar ambaton farko” a cikin Maganar Allah tana sanar da mu cewa, domin kuwa Joel ya fara magana ne a kan lalacewar gonar inabi, wannan shi ne babban jigon shaidarsa. Joel ba shi kaɗai ba ne, gama kowane babban annabi yana fara shaidarsa ne da magana a kan zunuban Isra’ila da yanayinta na hallaka.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

A cikin Ishaya ashirin da takwas, an kwatanta “masu ba’a waɗanda suke mulki” a “Urushalima” a matsayin “mashayan Ifraimu,” kuma a matsayin “rawanin girman kai.” “Rawani” yana wakiltar jagoranci, kuma “girma kai” yana wakiltar halin Shaidan.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

An kafa bambanci tsakanin mashaya da saura (“ragowa”) waɗanda suka zama “rawanin” ɗaukakar Allah, domin a lokacin ruwan ƙarshen, Ubangiji yana kafa “mulkin ɗaukakarsa” kamar yadda aka misalta ta wurin kafa “mulkin alheri” a gicciye. Mulkin alheri a gicciye yana misalta mulkin ɗaukaka a dokar Lahadi.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Ruwan sama na ƙarshe ya fara a 9/11 sa’ad da hatimcewar dubu ɗari da arba’in da huɗu da kuma shari’ar rayayyu su ma suka fara. A lokacin hatimcewa, zubowar Ruhu Mai Tsarki ya fara a 9/11, sa’ad da Yesu ya hura ’yan digo kaɗan. Shi ne harsashi, kuma zubowar Ruhu Mai Tsarki a Kukan Tsakar Dare shi ne dutsen kambi. “Abin al’ajabi” alama ce ta lokacin zubowar Ruhun daga “9/11 har zuwa dokar Lahadi.”

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

Alamar da ta yi daidai amma kuma ta saba wa juna ta “rawani” a matsayin wakilcin jagoranci an bayyana ta a cikin labarin Ishaya ashirin da takwas, sa’ad da aka wuce mashayan giya masu mulkin Urushalima, aka kuma ba ragowar mutane jagorancin ikkilisiyar Allah. Wannan yana misalta misalin gonar inabi. Ana cire rawanin mashayin giya, sa’an nan ɗari da arba’in da huɗu suke zama rawanin da ke wakiltar mulkin Kristi. Ishaya yana koyar da wannan gaskiyar a babi na ashirin da biyu, sa’ad da aka jefa Shebna zuwa ƙasa mai nisa, aka kuma maye gurbinsa da Eliyakim. Ko mashayan giya na Ifraimu ne ko kuwa Shebna a babi na ashirin da biyu, dukansu biyu suna wakiltar an wuce jagorancin mutanen alkawarin Allah na dā.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Zakariya ya bayyana Shigar Nasara, wadda ita ma ita ce Kukan Tsakar Dare, kuma ayoyin da suka biyo baya sun dace da Ishaya wajen bayyana mutanen Allah a matsayin kambi.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Ki yi farin ciki ƙwarai, ya ’yar Sihiyona; ki yi sowa, ya ’yar Urushalima: ga shi, Sarkinki yana zuwa gare ki: shi mai adalci ne, kuma mai kawo ceto; mai tawali’u ne, yana hau kan jaki, har ma kan ɗan jaki, ɗan shegen jaki. Zan kuma kawar da karusar yaƙi daga Ifraimu, da doki daga Urushalima, za a kuma yanke bakan yaƙi: zai yi magana da salama ga al’ummai: mulkinsa kuma zai kasance daga teku zuwa teku, daga kogin kuma har zuwa iyakokin duniya.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Game da kai ma, ta wurin jinin alkawarinka na fito da fursunoninka daga ramin da ba ruwa a cikinsa.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Ku komo ga mafaka mai ƙarfi, ku fursunonin bege; ko a yau ma ina shelar cewa zan sāka muku ninki biyu; sa’ad da na tanƙware Yahuza domin kaina, na cika bakan da Efraim, na tā da ’ya’yanki, ya Sihiyona, gāba da ’ya’yanka, ya Girka, na kuma mai da ke kamar takobin jarumi mai ƙarfi.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> Sa’an nan Ubangiji zai bayyana a kansu, kibiyarsa kuwa za ta fita kamar walƙiya; Ubangiji Allah kuma zai busa ƙaho, ya tafi tare da guguwa-guguwan kudu. Ubangijin runduna zai kāre su; za su cinye, su rinjaya da duwatsun majajjawa; za su sha, su yi ƙara kamar ta ruwan inabi; za su cika kamar kwanoni, kamar kusurwoyin bagadi. Ubangiji Allahnsu kuma zai cece su a wannan rana kamar garken mutanensa; gama za su zama kamar duwatsun rawani, ɗaukakku kamar tuta a bisa ƙasarsa. Gama yaya girman alherinsa yake, yaya girman kyawunsa yake! hatsi zai faranta wa samari rai, sabon ruwan inabi kuma ga ’yan mata. Zakariya 9:9–17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Aya ta goma sha ɗaya (9/11) ta ce, “Game da ke ma, ta wurin jinin alkawarinki na fito da fursunoninki daga ramin da ba ruwa a cikinsa.” Almasihu ya tabbatar da alkawarin da mutane da yawa har mako guda, kuma makon ya fara ne a baftismarsa. Shekaru uku da rabi Almasihu ya yi yana tafiya a tsakanin mutane, kuma a ƙarshen wannan lokaci na shekaru uku da rabi Almasihu ya cika annabcin Zakariya da ya bayyana shigowar nasara ta Almasihu zuwa Urushalima. Kukan Tsakar Dare ya fara wani zamani wanda ya kai ga mutuwar Almasihu, binnewarsa da tashinsa daga matattu. Baftismar Almasihu tana wakiltar mutuwarsa, binnewarsa da tashinsa daga matattu, saboda haka farkon da ƙarshen wannan lokaci na shekaru uku da rabi iri ɗaya ne.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Baftismar Almasihu yana kwatanta 9/11, kuma 9/11 yana nuna farkon wani zamani da yake ƙarewa a dokar Lahadi. A 9/11 ne ruwan sama na ƙarshe ya fara yayyafa, kuma a dokar Lahadi ne ake zub da shi ba tare da awo ba, kamar yadda Almasihu ya kwatanta sa’ad da ya hura wa almajirai ‘yan ɗigon ruwan sama tun da wuri kafin zubowar sa a Fentikos.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

Zakariya 9:11 ya yi daidai da 9/11, haka kuma da Kukan Tsakar Dare wanda yake kaiwa ga dokar Lahadi. A 9/11 saƙon Lawodikiya ya iso a matsayin gaskiya ta yanzu kamar yadda ya yi a 1856 da kuma 1888. Ana ba da saƙon Lawodikiya ga mutanen da ba su sani ba cewa sun mutu. Suna cikin “rami” ba tare da saƙon ruwan sama na ƙarshe ba, gama raminsu ba shi da ruwa. Da a ce Lawodikiya za ta amsa kawai ga ƙwanƙwasawar da ake yi a zukatansu, da Ubangiji ya tashe su daga cikin ramin, domin har sai an rufe lokacin jarrabawa a dokar Lahadi su “fursunonin bege” ne.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Game da ke, ta wurin jinin alkawarinki na saki fursunoninki daga ramin da babu ruwa a cikinsa. Ku koma zuwa ga mafaka mai ƙarfi, ku fursunonin bege; tun a yau nake shelanta cewa zan mayar miki ninki biyu. Zakariya 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 ya ba da iko ga saƙon da ya zo a 1989. Wannan saƙon shi ne saƙon mala’ika na uku, amma a cikin tsari da sharuɗɗan motsin gyaran addini na Millerite, 1989 ya nuna isowar mala’ika na farko. An ba saƙon mala’ika na farko iko a ranar 11 ga Agusta, 1840 ta wurin cikar wata annabci game da Musulunci, kuma yana nuna cewa isowar mala’ika na uku a 1989 za a ba shi iko ta wurin cikar wata annabci game da Musulunci.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Sa’ad da annabcin Musulunci ya tabbata a ranar 11 ga Agusta, 1840, mala’ikan Ru’ya ta Yohanna goma ya sauko, ta haka yana zama alamar saukowar mala’ikan Ru’ya ta Yohanna goma sha takwas a ranar 9/11. Ba wa mala’ika na fari iko a 1840, da kuma ba wa mala’ika na biyu iko a 1844, dukansu suna zama alamar ba wa mala’ika na uku iko a ranar 9/11. Ranar 18 ga Yuli, 2020 ita ce isowar mala’ika na biyu kamar yadda aka nuna ta alamar takaicin farko na Milleriyawa a ranar 19 ga Afrilu, 1844. Tarihin ba wa mala’iku na fari da na biyu iko a tarihin Milleriyawa, da kuma tarihin ba wa mala’ika na uku iko a ranar 9/11, suna ba da shaidu ga ba wa saƙon Kukan Tsakar Dare iko wanda ya iso a Yuli 2023.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Lokacin sa hatimcewa yana farawa ne a 9/11 kuma yana ƙarewa da dokar Lahadi. Yana farawa da Almasihu yana hura ’yan digo na ruwan sama na ƙarshen lokaci, kuma yana ƙarewa da harsunan wuta suna ɗauke da saƙo zuwa ga duniya a Pentikost. Bitrus ya bayyana Pentikost a matsayin cikar annabcin Joel. Da yake haka ne gaskiyar lamarin, hakan yana tabbatar da cewa hurawar Almasihu ita ma cikar Joel ce, gama lokacin Pentikost yana da takamaiman farawa da ƙarshe da ke nuna cewa alfa shi ne kuma omega. A ranar tashin Almasihu daga matattu aka yi hadayar ’ya’yan fari na sha’ir, kuma bayan kwana hamsin a Pentikost aka ɗaga hadayar ’ya’yan fari na alkama. 9/11 yana wakiltar Kukan Tsakar Dare wanda yake iso gab da dokar Lahadi kuma yana kaiwa gare ta. Cikakkiyar cikar wakilcin Zakariya 9:9 na Kukan Tsakar Dare tana bayan Yuli 2023.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Yi farin ciki ƙwarai, ya ’yar Sihiyona; ki yi sowa, ya ’yar Urushalima: ga shi, Sarkinki yana zuwa gare ki: shi mai adalci ne, kuma yana da ceto; mai tawali’u ne, yana hawa kan jaki, a kan ɗan jaki, ɗan cikin jakiya. Zakariya 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Saboda haka Zakariya ya yi daidai da alamar da Ishaya ya yi wa mutanen Allah cewa su kambi ne, amma ya ƙara da cewa kambin kuma shi ne tuta, sa’ad da ya rubuta, “gama za su zama kamar duwatsun kambi, ɗaukakakku kamar tuta a bisa ƙasarsa”; kuma Zakariya ya ƙara amsa kuwwar farin cikin da ke da alaƙa da alamomin Yowel na “hatsi” da “sabon ruwan inabi,” ta wurin cewa, “hatsi zai sa samari su yi farin ciki, sabon ruwan inabi kuma ’yan mata.” Yayin da muke la’akari da tarihin mashayan Ifraimu a babi na ashirin da takwas, ku lura cewa wannan ne babin Littafi Mai Tsarki da yake bayyana “hutun da kuma wartsakewar.” Wannan yana ɗaya daga cikin manyan nassosi a cikin Littattafai game da ruwan sama na ƙarshe, saboda haka waɗannan mashayan Ifraimu dole ne su zama waɗancan mashayan da Yowel yake magana a kansu.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Kaiton rawanin girman kai, ga mashayan Efraimu, waɗanda kyakkyawar darajarsu take kamar fure mai yankewa, waɗanda suke a kan kan kwaruruka masu yalwa na waɗanda ruwan inabi ya rinjaya! Ga shi, Ubangiji yana da wani mai ƙarfi da iko, wanda kamar guguwar ƙanƙara da hadari mai hallakarwa, kamar ambaliyar ruwaye masu ƙarfi masu ci gaba da malalowa, zai jefa su ƙasa da hannu. Rawanin girman kai, mashayan Efraimu, za a tattake su a ƙarƙashin ƙafafu; kuma kyakkyawar darajar, wadda take a kan kan kwari mai yalwa, za ta zama fure mai yankewa, kuma kamar ’ya’yan fari kafin bazara; wanda idan wanda ya gan ta ya hango ta, tun tana hannunsa sai ya cinye ta. A wannan rana Ubangijin runduna zai zama rawanin ɗaukaka, da kuma rawanin kyau, ga ragowar mutanensa, Kuma ya zama ruhun shari’a ga wanda yake zaune domin yin shari’a, da ƙarfi ga waɗanda suke mai da yaƙi zuwa ƙofa. Amma su ma sun ɓace ta wurin ruwan inabi, kuma ta wurin abin sha mai ƙarfi sun kauce daga hanya; firist da annabi sun ɓace ta wurin abin sha mai ƙarfi, ruwan inabi ya mamaye su, sun kauce daga hanya ta wurin abin sha mai ƙarfi; suna kuskure cikin wahayi, suna tuntuɓe cikin shari’a. Gama dukan tebura sun cika da amai da ƙazanta, har ba wurin da yake mai tsabta. …

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Ku dakata, ku yi mamaki; ku yi ihu, ku yi kuka: sun bugu, amma ba da ruwan inabi ba; suna tangal-tangal, amma ba da abin sha mai ƙarfi ba. Gama Ubangiji ya zubo muku ruhun barci mai nauyi, ya kuma rufe idanunku: annabawa da shugabanninku, masu gani, su ne ya lulluɓe. Kuma wahayin kome ya zama a gare ku kamar maganar littafi da aka hatimce, wanda mutane suke kai wa ga mai ilimi, suna cewa, Ina roƙonka, ka karanta wannan; sai ya ce, Ba zan iya ba; gama an hatimce shi: Kuma a ba da littafin ga wanda ba shi da ilimi, a ce, Ina roƙonka, ka karanta wannan; sai ya ce, Ni ba mai ilimi ba ne.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Saboda haka Ubangiji ya ce, Tunda wannan jama’a suna kusato gare ni da bakinsu, da leɓunansu kuwa suna girmama ni, amma sun nisantar da zuciyarsu daga gare ni ƙwarai, tsoron da kuma yi mini kuwa umarnin mutane ne ya koya musu: Saboda haka, ga shi, zan sāke yin aikin al’ajabi a cikin wannan jama’a, aikin al’ajabi da abin mamaki ma; gama hikimar masu hikimarsu za ta lalace, fahimtar masu azancinsu kuwa za a ɓoye. Kaiton waɗanda suke zurfafawa domin su ɓoye shawararsu daga Ubangiji, ayyukansu kuwa suna cikin duhu, suna cewa, Wa ke ganinmu? wa kuma ya san mu? Hakika juyar da al’amura ku juye-juye za a ɗauke ta kamar yumɓun maginin tukwane: gama aikin zai ce ne game da wanda ya yi shi, Bai yi ni ba? ko abin da aka ƙera zai ce ne game da wanda ya ƙera shi, Ba shi da fahimta? Ishaya 28:1–8; 29:9–16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Ubangiji zai yi “abin al’ajabi” a tsakanin mashayan Efraimu sa’ad da yake kawar musu da hikimarsu da fahimtarsu, waɗannan abubuwa biyu ne ainihin masu alaƙa da fahimtar ƙaruwa ta sani lokacin da aka buɗe saƙon annabci. Masu hikima ne suke fahimta. Wani ɓangare na “abin al’ajabi” shi ne cire sanin da Zakin kabilar Yahuda ya buɗe daga zukatan mashayan Efraimu. Rarrabe masu hikima da mugaye wani ɓangare ne na “abin al’ajabi” na Ubangiji. Wannan shi ne bishara madawwamiya. Bayan Almasihu ya bi da Yahudawan masu gardama ta cikin misalin gonar inabi, ta haka kuma ya tarkonsu har suka furta hukuncinsu da kansu, sai Ya yi tambaya daga Zabura 118:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Dutsen da magina suka ƙi shi ne ya zama babban dutsen kusurwa. Wannan aikin Ubangiji ne; abin al’ajabi ne a idanunmu. Wannan ita ce ranar da Ubangiji ya yi; za mu yi farin ciki, mu yi murna a cikinta. Zabura 118:22–24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Ubangiji zai cika “wani aiki mai banmamaki da abin al’ajabi” a kan mashayan Efraimu, kuma wannan ya haɗa da kawar da ikon su na gane gaskiya. “Babban dutsen kusurwa” abin banmamaki ne a idanun waɗanda suke da “sabon ruwan inabi” na Joel.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Mashayan ba za su iya karanta littafin da aka hatimce ba, ko shugabanci ne da aka wakilta a matsayin “masu ilimi,” ko kuma talakawa da aka wakilta ta wurin “marasa ilimi.” Ba shi yiwuwa ga mashayan su fahimci daidai shaidar annabci ta Nassosi wadda aka wakilta a matsayin “littafin da aka hatimce.” Haka kuma an sake bayyana mashayan sau biyu a matsayin waɗanda suke “a kauce daga hanya.” An kuma rubuta wannan a cikin Ishaya ashirin da takwas, wani fitaccen nassi game da ruwan sama na ƙarshe, inda Ishaya ya bayyana “hutawa da wartsakewa” waɗanda mashayan ba su ji ba. “Hutawa da wartsakewa” saƙo ne, domin ana iya jin sa.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Wannan maye ya fitar da mashayan daga tafarkin “tsofaffin hanyoyi” na Irmiya, wanda shi ne “hanyar” da za a bi a cikinta a sami ruwan sama na ƙarshe, wanda Irmiya ya wakilta da “hutawa.” Ƙin saƙon ruwan sama na ƙarshe da mashayan Ifraimu suka yi takamaiman batu ne na Maganar Allah. Suna cikin maye ne domin sun ƙi komawa ga tarihin tushe wanda yake bayar da tsarin abin koyi ga tarihin dubu ɗari da arba’in da huɗu, wanda shi ne tarihin ruwan sama na ƙarshe.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

“Aikin banmamaki” da ake aiwatarwa a kan mashayan Efraimu yana faruwa ne a lokacin zubowar ruwan sama na ƙarshe. A lokacin ruwan sama na ƙarshe saƙon gwaji yana haifar da rukuni biyu na masu sujada, waɗanda ake kwatanta su ta wurin “ruwan inabi” da suke sha. Mugaye sun ƙi gina amfani da annabcin da suke yi a kan layukan tarihin mai-tsarki, kuma waɗanda suke amfani da hanyar “layi bisa layi” ta Ishaya ashirin da takwas suna sha daga “sabon ruwan inabi.” Bugar mugaye tana bayyana ta wurin gazawarsu wajen fahimtar annabci, kuma makancewar halinsu ta samo asali ne daga rashin son komawa ga tsoffin hanyoyi na tushe. Yesu ya tsawata wa Yahudawan masu gardama ta wurin tambayar ko sun taɓa karantawa game da dutsen da aka ƙi, wanda kuma ya zama kan kusurwa.

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Dutsen da ya zama kan kusurwa yana wakiltar cewa gaskiyar annabci ita ce, tushen ko dutsen kusurwa ana maimaita shi a cikin dutsen ƙarshe. Dutsen alfa kuma shi ne dutsen omega. Babbar ƙa’idar annabci wadda take kafa kuma take riƙe da hanyar “layi bisa layi,” (wato hanyar ruwan sama na ƙarshe,) ita ce farkon abu yana nuna ƙarshen abu. Babbar ƙa’idar annabci a cikin motsin Millerita ita ce ƙa’idar rana ɗaya domin shekara ɗaya, wadda aka tabbatar sa’ad da mala’ikan Ru’ya ta Yohanna goma ya sauko. Babbar ƙa’idar annabci a cikin motsin dubu ɗari da arba’in da huɗu ita ce cewa farkon yana nuna ƙarshen, wadda aka tabbatar sa’ad da mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Maganar annabcin Allah tana da cikakken bayani ƙwarai a cikin bayaninta game da abubuwan da suke da alaƙa da ruwan sama na ƙarshe. Ɗaya daga cikin waɗannan gaskiyoyi shi ne, mashayan Efraim ba su da ikon gane ruwan sama na ƙarshe, kuma an misalta wannan ta wurin Yahudawan da suke gaya wa Bitrus cewa almajiran sun bugu. An bayyana babban ƙa’idar tsarin aikin kai tsaye a matsayin Alfa da Omega sau da yawa a cikin Maganar Allah, amma an hatimce Maganar a gare su. Tsarin aikin, babban ƙa’idar annabci, da saƙon ruwan sama na ƙarshe, wasu ne daga cikin jigogin tsarkaka a cikin layin tarihin annabci wanda aka wakilta a matsayin “aiki mai banmamaki.”

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Sai maganar Ubangijin rundunoni ta sāke zo mini, tana cewa, Haka Ubangijin rundunoni ya ce: Na yi kishin Sihiyona da babban kishi, na kuwa yi kishinta da tsananin hasala. Haka Ubangiji ya ce; Na komo Sihiyona, zan kuma zauna a tsakiyar Urushalima: za a kuma kira Urushalima birnin gaskiya; dutsen Ubangijin rundunoni kuwa, dutsen mai tsarki. Haka Ubangijin rundunoni ya ce; Har yanzu tsofaffi maza da tsofaffi mata za su zauna a titunan Urushalima, kowa da sandarsa a hannunsa saboda tsananin tsufa. Titunan birnin kuma za su cika da yara maza da yara mata suna wasa a titunanta.

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Ga abin da Ubangijin runduna ya ce; In har ya zama abin al’ajabi a gaban ragowar mutanen nan a cikin kwanakin nan, shin zai zama abin al’ajabi a gabana kuma? in ji Ubangijin runduna. Ga abin da Ubangijin runduna ya ce; Ga shi, zan ceci mutanena daga ƙasar gabas, da kuma daga ƙasar yamma; Zan kuma kawo su, su kuwa za su zauna a tsakiyar Urushalima: za su zama mutanena, ni kuma zan zama Allahnsu, cikin gaskiya da adalci. Ga abin da Ubangijin runduna ya ce; Ku ƙarfafa hannuwanku, ku da kuke ji a cikin kwanakin nan waɗannan kalmomi ta bakin annabawa, waɗanda suke a ranar da aka aza harsashin ginin gidan Ubangijin runduna, domin a gina Haikalin. Gama kafin waɗannan kwanaki babu ladan mutum, babu kuma ladan dabba; haka kuma babu salama ga mai fita ko mai shiga saboda tsanani: gama na sa kowa da kowa ya yi gāba da maƙwabcinsa. Amma yanzu ba zan yi wa ragowar mutanen nan kamar yadda na yi a kwanakin dā ba, in ji Ubangijin runduna. Zakariya 8:1–11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Zakariya ya ce, “Ku ƙarfafa hannuwanku, ku da kuke ji a waɗannan kwanaki waɗannan kalmomi ta bakin annabawa, waɗanda suke a ranar da aka aza harsashin gidan Ubangijin rundunoni, domin a gina Haikalin.” Abin da yake ƙarfafa mutanen Allah shi ne saƙon game da harsashin da ya zama dutsen kusurwa na ƙarshe. Wannan saƙo shi ne cewa tarihin Milleriyawa yana maimaituwa a tarihin ɗari da arba’in da huɗu dubu.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Kristi ya tambaya, “In wannan lokaci, idan wannan abu ya zama abin al’ajabi a gaban ragowar wannan jama’a, shin shi ma zai zama abin al’ajabi a idona?” Wannan tambayar tana bayyana zamanin annabci na “aiki mai banmamaki” na Allah wanda shi ne maudu’in kowane annabi, amma kuma tana nuna lokacin da motsin Laodikiya na dubu ɗari da arba’in da huɗu ya canza zuwa motsin Filadelfiya na dubu ɗari da arba’in da huɗu. Ita ce wannan maƙasudin daidai da lokacin da aka hatimce su, kuma daidai maƙasudin da motsin ya canza daga mai faɗa zuwa mai nasara, wanda kuma shi ne wurin da aikin haɗa allahntaka da ɗan’adamtaka a cikin wannan rukuni na mutane ya kammala, yayin da ake tsarkake Wuri Mai Tsarki da gaske. Ana iya gane wannan a cikin ayoyin, gama tarihin annabci da “aikinsa mai banmamaki” yake wakilta abin banmamaki ne a gaban Allah da kuma a gaban ragowar, kuma ido da ido alama ce ta haɗin kai. Haɗin kan da aka wakilta a nan yana magana ne game da hatimtar mutanen Allah waɗanda ke bin Ɗan Ragon duk inda Ya tafi, waɗanda suka kai ga matsayin da za su gwammace su mutu maimakon su yi zunubi su kuma ɓata wakilcin halin Kristi.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Mikah ya bayyana tarihin asali na Isra’ila ta dā a matsayin “abubuwa masu banmamaki.”

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Kamar yadda kwanakin fitowarka daga ƙasar Masar suke, haka zan nuna masa abubuwa masu banmamaki. Mikah 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

“Ayyuka masu banmamaki” su ne tarihin tushe, wanda yake “mai banmamaki” domin ana maimaita tarihin tushen a tarihin ƙarshe, wanda dutsen kan gini yake wakilta. “Ayyuka masu banmamaki” su ne tarihin da ya fara da dutsen kusurwa kuma ya ƙare da “dutsen kan gini.” An bayyana “ayyukansa masu banmamaki” a cikin tarihin Musa, kuma aka maimaita su a cikin tarihin Almasihu. Musa shi ne dutsen kusurwa, Almasihu kuma shi ne dutsen kan gini. A annabce, Musa shi ne alpha, Almasihu kuwa omega.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> “Da ya fara daga Musa, ainihin Alfa na tarihin Littafi Mai Tsarki, Almasihu ya yi bayani cikin dukan Nassosi game da abubuwan da suka shafe Shi.” The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Musa ya koyar, kuma Bitrus ya yi amfani da kalmomin Musa a ranar Fentikos domin ya nuna cewa Musa ya kasance alamar misali ta Kristi.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Amma waɗannan abubuwa, waɗanda Allah tun da farko ya nuna ta bakin dukan annabawansa, cewa Almasihu zai sha wahala, haka ya cika su. Saboda haka ku tuba, ku kuma komo, domin a shafe zunubanku, sa’ad da lokutan wartsakewa za su zo daga gaban Ubangiji; kuma zai aiko da Yesu Almasihu, wanda aka riga aka yi muku wa’azinsa: wanda sammai dole su karɓe shi har zuwa lokutan maido da dukan abubuwa, waɗanda Allah ya faɗa ta bakin dukan annabawansa masu tsarki tun farkon duniya. Gama lalle Musa ya ce wa kakanni, Ubangiji Allahnku zai tashe muku annabi daga cikin ’yan’uwanku, kamarsa ni; shi za ku saurara wa cikin dukan abin da zai faɗa muku. Kuma zai zama cewa, kowace rai da ba za ta saurari wannan annabi ba, za a hallaka ta daga cikin jama’a. Haka kuma, dukan annabawa tun daga Sama’ila da waɗanda suka biyo bayansa, duk waɗanda suka yi magana, su ma sun yi annabcin waɗannan kwanaki. Ayyukan Manzanni 3:18–24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

An kafa Musa a matsayin alfa, kuma Kristi a matsayin omega, ta wurin shaidar Musa ta biyu da Bitrus ya bayar a zubowar Ranar Fentikos; kuma a yin haka, Bitrus yana nanatawa tare da bayyana cewa wani babban ɓangare na saƙon ruwan sama na ƙarshe (da kuma gardamar da aka taso a kansa) shi ne ƙa’idar annabci ta “alfa da omega.” Wannan ƙa’ida ita ce takwarar ɗari da arba’in da huɗu ga ƙa’idar shekara/rana a tarihin Millerite. Ƙa’idar “alfa da omega” ita ce ƙa’idar ‘tushen yana zama dutsen kan gini,’ ita ce ƙa’idojin ‘Musa da Ɗan Rago;’ saboda haka wahayi ya bayyana ta a matsayin ɗaya daga cikin ayoyin da ke cikin waƙar gonar inabi, wadda kuma ita ce waƙar Musa da Ɗan Rago.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Farko da ƙarshen da layukan annabci dabam-dabam suke wakilta suna wakiltar tarihin da Allah yake cika “ayyukansa masu banmamaki” a cikinsa; kuma hasken da ake fitarwa daga gane abin da alamar “ayyuka masu banmamaki” take wakilta shi ne yake sāke Laodiceya ya zama Filadelfiya, ta haka kuwa ya zama dutse a cikin haikalin da ake ginawa, kamar yadda aka gina haikalin Millerite cikin shekaru 46 har zuwa 22 ga Oktoba, 1844, sa’ad da Ubangiji ya zo ba zato ba tsammani zuwa haikalinsa.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> In har kun ɗanɗana cewa Ubangiji mai alheri ne. Kuna zuwa wurinsa, kamar zuwa ga dutse mai rai, wanda mutane suka ƙi hakika, amma Allah ya zaɓa, mai daraja kuwa ne a wurinsa. Ku ma, kamar duwatsu masu rai, ana gina ku ku zama gida na ruhaniya, firistoci tsarkaka, domin ku miƙa hadayu na ruhaniya, abin karɓa ga Allah ta wurin Yesu Kristi. Saboda haka kuma an rubuta a cikin Nassi cewa, Ga shi, na aza a Sihiyona babban dutsen kusurwa, zaɓaɓɓe, mai daraja; wanda kuwa ya gaskata gare shi ba zai kunyata ba. Saboda haka a gare ku da kuke ba da gaskiya, shi mai daraja ne; amma ga marasa biyayya, dutsen da magina suka ƙi, shi ne ya zama kan kusurwa, da kuma dutse na tuntuɓe, da dutsen abin saɓo, ga waɗanda suke tuntuɓe ga kalmar, suna marasa biyayya; abin da kuma aka ƙaddara musu ke nan. Amma ku iri ne zaɓaɓɓe, firistoci na sarauta, al’umma mai tsarki, mutane na musamman; domin ku shelanta yabon wanda ya kira ku daga duhu zuwa ga haskensa mai banmamaki. Ku da a dā ba jama’a ba ne, amma yanzu ku jama’ar Allah ne; ku da ba ku sami jinƙai ba, amma yanzu kun sami jinƙai. 1 Bitrus 2:3–10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

A kira mutum zuwa cikin haskensa mai banmamaki yana nuna lokacin da ake yin kiran, domin alamar hanya ta 1888, wadda wahayi ya daidaita da tawayen Kora a tarihin alfa na Musa, idan aka kawo ta zuwa kwanaki na ƙarshe tana daidaita da 9/11, lokacin da saƙon Lawodikiya ya iso tare da mala’ika na uku bisa ga wahayi. Lawodikiya a cikin annabci “makafi” ne, ma’ana suna cikin duhu, kuma kiran fitowa daga duhu ya fara ne sa’ad da saƙon Lawodikiya ya iso a 1856, 1888 da 9/11. A 9/11 “kiran fitowa daga duhu” ba kawai kira ba ne na fahimtar hasken mala’ikan Ru’ya ta Yohanna goma sha takwas ba, amma kuma kira ne ga mai sauraro zuwa cikin ainihin tarihin da “ayyuka masu banmamaki” na Allah za su sami cikakkun cikar su.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

An nuna sau da yawa a cikin shekaru talatin da suka wuce cewa ma’anar annabci ta “bishara madawwamiya” ita ce wani tarihi inda ake warware wata gaskiyar annabci da aka hatimce, wadda take ƙaddamar da tsarin gwaji mai matakai uku, tare da siffofi biyu na banbanci a cikin gwaje-gwajen ukun. Gwaje-gwaje biyu na farko sun bambanta a cikin yanayi da na uku, domin na ukun gwaji ne na tantancewa wanda yake nuna ko ka ci na farko da na biyu. Wani banbanci kuma a cikin bishara madawwamiya shi ne dole ne ka ci gwajin da ake ciki yanzu domin ka shiga cikin gwajin da yake biye da shi.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Tarihin “ayyuka masu banmamaki” shi ma tarihin ne inda “bishara madawwamiya” ta kai ga kololuwarta, gama sa’ar shari’a da mala’ika na fari ya shelanta, kuma aka bayyana ta a matsayin bishara madawwamiya, tana samun cikakkiyar cikar ta ne tun daga 9/11. Shari’ar da ake yin gargadi a kanta ga Millerites ita ce 22 ga Oktoba, 1844, lokacin da ƙofa ta rufe a misalin budurwai goma, ta haka tana wakiltar dokar Lahadi sa’ad da ƙofar za ta sāke rufuwa a misalin budurwai goma. 9/11 yana shelar cewa sa’ar shari’ar zartarwa ta Allah tana farawa ne a dokar Lahadi, kamar yadda Millerites suka shelanta cewa sa’ar shari’ar bincike ta fara a ranar 22 ga Oktoba, 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Daga 9/11 har zuwa dokar Lahadi akwai wani lokaci da aka wakilta a matsayin “ayyukan al’ajabi na Allah,” kuma kamar yadda dutsen tushe wanda ya zama “kan kusurwa,” kuma kamar yadda “lokacin Pentikostal,” kuma kamar yadda “Habakkuk sura ta biyu,” kuma kamar yadda “lokacin hatimtawar dubu ɗari da arba’in da huɗu,” kuma kamar yadda “lokacin gwaji na siffar dabbar,” kuma kamar yadda “bishara madawwamiya,” kuma kamar yadda “tsarkakkiyar tarihi daga 1840 zuwa 1844,” kuma kamar yadda tarihin “Wahayi sura ta goma,” kuma kamar yadda “tarihi daga baftismar Almasihu har zuwa mutuwarsa.”

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Tarihin da aka wakilta a cikin tsarin fractal ta wurin baftismarsa ya fara lokacin kwanaki 2520 da ya ƙare a kan gicciye. Baftismar Almasihu ta wakilci mutuwarsa, binnensa da tashinsa daga matattu, wanda ya cika a zahiri a ƙarshen kwanaki 1260.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Lokacin da Ruhu Mai Tsarki ya sauko a baftismar Almasihu, ya kasance abin misaltawa ga saukowar mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas a ranar 9/11. Bayan kwanaki 1260 na annabci, abubuwan da baftisma ta nuna ta hanyar alama suka cika a zahiri a kan gicciye. Tarihin daga baftisma zuwa gicciye ya ƙunshi tarihin alfa na alama wanda yake cika a zahiri a ƙarshen wannan zamani. Tarihin alfa da na omega su ne fractals na dukan tarihin gaba ɗaya. Tarihin daga baftisma zuwa gicciye shi ne “ayyukan Allah masu banmamaki,” kuma wannan tarihin kuma ana wakilta shi ta wurin “baftismar Almasihu,” haka kuma ta wurin ainihin “mutuwarsa, binnensa da tashinsa daga matattu,” saboda haka kuma ta wurin “baftismar Isra’ila ta dā a Bahar Maliya,” haka kuma ta wurin “baftismar rayuka takwas a cikin tarihin Nuhu.” Dukan waɗannan lokuta suna wakiltar tarihin “ayyukansa masu banmamaki.”

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Game da lamba 8 a matsayin alamar tashin matattu, waɗancan rayuka takwas da suke cikin jirgin ne ambato na farko na lamba 8 a matsayin alama, kuma bisa ga ƙa’idar ambato na farko, dukan cikakkun bayanan annabci suna cikin wannan ambato na farko. Waɗannan rayuka takwas suna wucewa ne daga tsohuwar duniya zuwa sabuwar duniya, ko ba haka ba?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Waɗannan rayuka takwas sun rayu ta cikin lokacin ruwan sama, amma dukan waɗanda suka ƙi saƙon gargaɗin ruwan sama sun mutu, ko ba haka ba? Waɗannan rayuka “8” da suka tafi sabuwar duniya, waɗanda aka wakilta ta tarihin saƙon gargaɗin da aka ƙi, ƙofar da aka rufe, ruwan sama, da sabuwar duniya, sun bi ta cikin sauyin tsari na zamani daga tsohuwar duniya zuwa sabuwar duniya.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Canjin tsarin zamanai wanda yake alamar ranuka takwas ɗin nan waɗanda su ne dubu ɗari da arba’in da huɗu, shi ne sauyawa daga Laodicea zuwa Philadelphia; wanda kuma shi ne sauyawa daga ikkilisiya mai yaƙi wadda ta ƙunshi alkama da ciyawa marar amfani, zuwa ikkilisiya mai nasara wadda ta ƙunshi hadayar alkama ta nunan fari kaɗai, wadda ake ɗagawa a matsayin hadayar tuta domin dukan duniya ta gani, kamar kallon jirgin ruwa guda ɗaya a kan ruwaye masu hadari. Waɗannan mutane su ne 8 wanda yake na 7, kuma tarihin ketarewar jirgin ruwa da ketarewar Bahar Maliya, duka misalai ne na “ayyukansa masu banmamaki.”

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Waɗannan rayukan su ne waɗanda aka ta da su cikin cikar Wahayin Yahaya 11:11. Su ne mutanen alkawarin Allah, waɗanda aka wakilta ta wurin ubansu Ibrahim, wanda ya ɗauki alamar alkawarin ta wurin kaciya wadda za a yi a rana ta takwas.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Dukan waɗannan layuka suna wakiltar lokaci ɗaya ne, kuma wannan lokacin yana farawa da harsashin 9/11 ya kuma ƙare da dokar Lahadi. 9/11 shi ne dutsen harsashi, kuma dokar Lahadi ita ce dutsen kan gini. A cikin tarihin sake gina Urushalima a zamanin Nehemiya da Ezra, an kammala harsashin a lokacin tarihin umarni na fari, kuma haikalin kansa an gama shi tun da daɗewa kafin umarni na uku. A cikin tarihin Millerite, an kafa harsasan a watan Mayu na shekara ta 1842 sa’ad da aka buga jadawalin 1843. Haikalin Millerite zai ɗauki shekaru arba’in da shida ana gininsa, daga 1798 har zuwa 1844. Kafin Oktoba 22, 1844 an gama haikalin Millerite, dutsen kan ginin kuwa shi ne Kiran Tsakar Dare. Sa’ad da Kiran Tsakar Dare ya ƙare a ranar Oktoba 22, 1844, alpha da umarni na uku na 457 BC sun sadu da kwatankwacinsu a omega na 1844. 457 BC a matsayin alpha ga shekaru 2300, da 1844 a matsayin omega. Dukansu iri ɗaya ne a wani mataki, domin umarni ko mala’ika duka saƙonni ne, kuma dukansu suna misalta dokar Lahadi, inda za a kasance da umarni kuma inda saƙon mala’ika na uku zai kumbura ya zama ihu mai ƙarfi.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Daga 457 K.H. zuwa 408 K.H., Daniyel ya bayyana shekaru arba’in da tara a matsayin lokacin da Yahudawa za su kammala gini: “za a sāke gina titi, da katanga ma, ko da a cikin lokutan wahala.”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Saboda haka ka sani, ka kuma fahimta, cewa daga fitowar umarni na maidowa da gina Urushalima har zuwa Almasihu, Yarima, za a yi makwanni bakwai, da makwanni sittin da biyu; za a sāke gina titi da katanga, ko a cikin lokuta masu tsanani. Daniyel 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

Shekara ta 457 K.H.K. da ta 1844 su ne alfa da omega na annabcin shekaru 2300. Dukansu suna wakiltar dokar Lahadi ta fuskar misali, domin a matsayinsu na alfa da omega abu ɗaya ne, kuma ruɗewar shekarar 1844 an daidaita ta ta wurin wahayi da ruɗewar gicciye. Idan 1844 tana wakiltar gicciye ta fuskar misali, kuma haka ne, to takwararta ta alfa (457 K.H.K.) ma haka take yi. Daga 1844 zuwa 1863 yana nuna tsarin gwajin mala’ika na uku. Wannan tsarin gwaji yana wakiltuwa ta shekaru 49 da ke tsakanin doka ta uku, dokar Lahadi, da kuma kammala aikin titi da katanga da ke faruwa a lokacin wahala.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

Daga 457 K.H. zuwa 408 K.H. shi ne tarihin alpha na shekaru 2300 da ke kwatanta tarihin omega daga 1844 zuwa 1863. Waɗannan tarihohi biyu suna kwatanta tarihin dubu ɗari da arba’in da huɗu bayan an hatimce su a lokacin dokar Lahadi har zuwa lokacin da ƙofar jarrabawar ɗan Adam ta rufe. Aikin dubu ɗari da arba’in da huɗu shi ne su kira maza da mata su komo ga “tsofaffin hanyoyi,” abin da Ishaya ya bayyana a matsayin sake gina tsofaffin kufai, kuma wanda Irmiya ya bayyana a matsayin hanyar da take kaiwa ga saƙon ruwan sama na ƙarshe. “Katanga” ita ce dokar Allah wadda dubu ɗari da arba’in da huɗu za su wakilta ga dukan duniya a matsayin tuta. Wannan zai faru ne a cikin lokutan wahala na kaito na uku na Musulunci, gama Musulunci ne yake fusata al’ummai. Aikin da kuma lokutan wahalar suna ci gaba har sai Mika’ilu ya tashi tsaye.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Saboda haka, idan za ka iya ganin cewa 457 BC zuwa 408 BC lokaci ne na annabci wanda ya fara da doka ta uku kuma ya kasance alamar wani lokaci na annabci da ya fara a 1844 da zuwan mala’ika na uku kuma ya ƙare a 1863, to, za ka iya ganin cewa dangantakarsu da annabcin shekaru 2300 a matsayin ko dai mafari ko kuma ƙarshen lokaci tana bayyana su a matsayin alfa da omega dangane da juna. Lokutan wahala na Nehemiya suna misalta lokacin wahala da ya kai ga, har ma ya haɗa da, Yaƙin Basasa. Lokacin shekaru arba’in da tara a tarihin alfa yana wakiltar lokacin shekaru 19 a tarihin omega. Wannan lokacin shekaru 19 kuma an wakilta shi ta shekaru 19 da ke farkon annabcin shekaru 65 na Ishaya.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Gama kan Siriya shi ne Dimashƙu, kuma kan Dimashƙu shi ne Rezin; kuma cikin shekara sittin da biyar Ifraimu zai karye, har ya daina zama al’umma. Ishaya 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Ishaya ya gabatar da wannan annabci a shekara ta 742 K.H., kuma shekaru 19 bayan haka, a shekara ta 723 K.H., aka kwashe masarautar arewa zuwa bautar talala na shekaru 2520, wanda ya ƙare a shekara ta 1798. Shekaru 19 daga 742 K.H. zuwa 723 K.H. sun yi daidai da shekaru 19 daga 1844 zuwa 1863, gama shekaru 19 na farko su ne alfa na wannan annabci, na ƙarshe kuma su ne omega. A cikin tarihin waɗannan shekaru 19, mugun sarki Ahaz ya fuskanci Ishaya da saƙon ruwan sama na ƙarshe, kamar yadda aka wakilta a aya ta takwas a matsayin saƙon “sau bakwai.” Ahaz ya ƙi saƙon, kamar yadda Adventism na Millerite na Laodicea ya yi a shekara ta 1863.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

A wannan lokaci, babban firist na Ahaz ya ziyarci Assuriya, ya kawo zane na haikalinsu na arna, Ahaz kuma ya sa aka gina shi a harabar Haikalin Allah. Wannan layi yana daidaita da labarin annabin nan marar biyayya wanda bai kamata ya koma Yahuza ta hanyar da ya bi ya zo ba, amma ya yi haka kuma wani annabi na ƙarya mai ruɗi ya yaudare shi, yana wakiltar komawa ga tsarin aikin Furotesta mai ridda domin a ɓuya daga fahimtar Millerite game da “sau bakwai” a cikin cikakkiyar cikar karin maganar kare da ya koma ga aman kansa.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Wannan yana faruwa ne a daidai lokacin da Yaƙin Basasa tsakanin mulkin arewa da mulkin kudu yake fara kunno kai, ta haka yana zama alama ta annabci ga Yaƙin Basasa a cikin Amurka a lokacin da aka maimaita zangon shekaru 19. 742 BC zuwa 723 BC yana wakiltar zangon shekaru 19 daga 1844 zuwa 1863, wanda kuma yake wakiltar lokacin daga dokar Lahadi har zuwa rufe ƙofofin jarrabawa. Tarihin daga 9/11 zuwa dokar Lahadi shi ne tarihin gwajin siffar dabbar a cikin Amurka, wanda ake maimaitawa a cikin gwajin siffar dabbar na duniya wanda yake farawa da dokar Lahadi. Saboda wannan dalili, zangunan shekaru 19 waɗanda suke wakiltar dokar Lahadi zuwa rufe ƙofofin jarrabawa, su ma suna wakiltar tarihin daga 9/11 zuwa dokar Lahadi, wanda shi ne tarihin “ayyukansa masu banmamaki.”

We will continue in the next article.

Za mu ci gaba a talifi na gaba.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Sa’an nan maganar Ubangiji ta zo mini, tana cewa, Ɗan mutum, mene ne wannan karin magana da kuke yi a ƙasar Isra’ila, kuna cewa, Kwanaki suna ƙara tsawo, kuma kowace wahayi tana ƙarewa a banza? Saboda haka ka gaya musu, Ga abin da Ubangiji Allah ya ce; Zan sa wannan karin magana ta daina, ba kuwa za su ƙara amfani da ita a matsayin karin magana a Isra’ila ba; amma ka ce musu, Kwanaki sun kusa, haka kuma cikar kowane wahayi. Gama ba za a ƙara samun wani wahayi na banza ko duba mai ruɗi a cikin gidan Isra’ila ba. Gama ni ne Ubangiji: zan yi magana, kuma maganar da zan faɗa za ta cika; ba za a ƙara jinkirta ta ba: gama a cikin kwanakinku, ya ku gidan tawaye, zan faɗi maganar, in kuma aikata ta, in ji Ubangiji Allah.

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Sāke maganar Ubangiji ta zo mini, tana cewa, Ɗan mutum, ga shi, waɗanda suke na gidan Isra’ila suna cewa, Wahayin da yake gani na kwanaki masu yawa ne masu zuwa, kuma yana yin annabci ne game da zamani masu nisa. Saboda haka ka ce musu, In ji Ubangiji Allah; ba za a ƙara jinkirta kowace magana tawa ba, amma maganar da na faɗa za ta cika, in ji Ubangiji Allah. Ezekiel 12:21–28.

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