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

Littafin Yowel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Lawodikiya — Lamba Ashirin da Biyu

Number Twenty-Two

Lamba Ashirin da Biyu

Author

Jeff Pippenger

Published

January 2, 2026

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We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.

Mun kai rabin hanya cikin nassoshi huɗu game da Isra’ila ta dā, a matsayin tsarar “macizai” a cikin maƙalar da ta gabata. A cikin Matta, duka Yahaya da Yesu suna kiran Farisiyawa da Sadukiyawa tsarar macizai. Yahaya yana wakiltar farkon wani tsarin gwaji da aka bayyana sa’ad da ya koyar cewa Yesu, wanda zai biyo bayansa, zai tsabtace masussukarsa ƙwarai. Yesu ya ƙara wa tsarin gwajin Yahaya da tsarin shari’a, sa’ad da ya ambaci sarauniyar Sheba da Nineba. Hukunci yana aukuwa a tsara ta huɗu, kuma wani rukuni a cikin hukuncin yana bayyana a matsayin macizai, gama ubansu shaidan ne. Yesu ya ƙara batun tsara ta huɗu tana neman alama, alhali alamar tana a fili sarai.

In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.

A cikin Matiyu ashirin da uku, an bayyana “kaiton” da aka yi wa Farisiyawa da Sadukiyawa, kuma an kuma danganta tsarin gwaji da hukunci da tsara ta ƙarshe. Babi na ashirin da biyu ya shirya yanayin da kaiton babi na ashirin da uku zai bayyana a ciki.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Da Farisiyawa suna a taru, Yesu ya tambaye su, yana cewa, Me kuke zato game da Almasihu? ɗan wane ne shi?

> They say unto him, The Son of David.

> Suka ce masa, Ɗan Dawuda.

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

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

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Ba wanda kuma ya iya ba shi amsa ko kalma ɗaya; haka ma daga wannan rana ba wanda ya ƙara ƙarfin hali ya yi masa wata tambaya. Mattiyu 22:41–46.

When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.

Sa’ad da aka rufe ƙofa ga duk wata ƙarin mu’amala, sai Yesu ya gabatar da kaito takwas a babi mai biye. A aya ta goma sha uku, kaiton yana kan rufe ƙofofin mulkin sama. Daga ƙofofin Sama ne ake zubo ruwan sama na ƙarshe. Kaito takwas ɗin suna magana ne game da waɗanda suke da’awar buɗe ƙofar da ba wani mutum da zai iya buɗewa, su kuma rufe ƙofar da ba wani mutum da zai iya rufewa. A cikin wahayi, an nuna wa Sister White waɗanda ba su bi Kristi zuwa Wuri Mafi Tsarki ba suna aika addu’o’insu zuwa ga wuri mai tsarki marar komai, inda Shaiɗan, yana riya kamar shi ne Kristi, ya sa suka gaskata cewa kome yana lafiya. Sun sāke buɗe wuri mai tsarki, kuma sun rufe Wuri Mafi Tsarki.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Mutane da yawa suna duban hanyar da Yahudawa suka bi na ƙin karɓar Almasihu da gicciye Shi da tsananin firgici; kuma sa’ad da suke karanta tarihin wulaƙantaccen azabtarwarsa, suna zaton cewa suna ƙaunarsa, kuma da ba za su yi musunsa kamar yadda Bitrus ya yi ba, ko kuma su gicciye Shi kamar yadda Yahudawa suka yi ba. Amma Allah, wanda yake karanta zukatan kowa, ya kawo wannan ƙaunar ga Yesu da suka furta suna ji zuwa gwaji. Dukan sama ta kalli karɓar saƙon mala’ika na fari da zurfin sha’awa ƙwarai. Amma da yawa daga cikin waɗanda suke iƙirarin ƙaunar Yesu, kuma suka zubar da hawaye sa’ad da suke karanta labarin gicciye, suka yi ba’a ga bisharar zuwansa. Maimakon su karɓi saƙon da farin ciki, sai suka shelanta shi yaudara ce. Suka ƙi waɗanda suke son bayyanarsa, suka kuma kore su daga cikin ikkilisiyoyi. Waɗanda suka ƙi saƙo na fari ba su iya amfana da na biyu ba; haka kuma ba su amfana da kukar tsakar dare ba, wadda za ta shirya su su shiga tare da Yesu ta wurin bangaskiya cikin wuri mafi tsarki na haikalin samaniya. Kuma ta wurin ƙin waɗancan saƙonni biyu na farko, sun duhunta fahimtarsu har suka kasa ganin wani haske a cikin saƙon mala’ika na uku, wanda yake nuna hanya zuwa cikin wuri mafi tsarki. Na ga cewa kamar yadda Yahudawa suka gicciye Yesu, haka ma ikkilisiyoyin suna da suna kawai sun gicciye waɗannan saƙonni, sabili da haka ba su da masaniya game da hanyar shiga cikin wuri mafi tsarki, kuma ba za su iya amfana da ceton Yesu na roƙo a can ba. Kamar Yahudawa, waɗanda suka miƙa hadayunsu marasa amfani, haka su ma suna miƙa addu’o’insu marasa amfani zuwa ga ɗakin nan da Yesu ya bar; kuma Shaiɗan, yana jin daɗin wannan ruɗin, yana ɗaukar siffar addini, yana kuma jagorantar tunanin waɗannan da suke ikirarin zama Kiristoci zuwa gare shi kansa, yana aiki da ikonsa, da alamominsa, da abubuwan al’ajabi na ƙarya, domin ya ƙarfafa su a cikin tarkonsa.” Early Writings, 258–261.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

Aya ta goma sha huɗu masifa ce saboda cin gidajen gwauraye da kuma dogayen addu’o’i. Masifar da take a aya ta goma sha biyar kuwa ita ce saboda suna mai da waɗanda suka tuba zuwa ga addininsu ’ya’yan jahannama sau biyu fiye da yadda su kansu suke. Ayyoyi na goma sha shida zuwa ashirin da biyu suna magana ne game da yadda mugaye suke yin rantsuwa da haikali.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Waɗannan ba kalmomin ’Yar’uwa White ba ne, sai dai kalmomin Ubangiji ne, kuma manzonsa ya ba ni su domin in ba ku. Allah yana kiranku da kada ku ƙara yin aiki da nufi mai saɓani da nasa. An ba da koyarwa mai yawa game da mutanen da suke da’awar su Kiristoci ne alhali kuwa suna bayyana halayen Shaidan, suna hamayya da ci gaban gaskiya a ruhu, da magana, da aiki, kuma tabbatacce ne suna bin hanyar da Shaidan yake jagorantarsu. Cikin taurinkai na zuciyarsu sun ƙwace iko wanda ko kaɗan bai dace da su ba, kuma wanda bai kamata su yi amfani da shi ba. Babban Malamin ya ce, ‘Zan kifar, in kifar, in kifar.’ Mutane suna cewa a Battle Creek, ‘Haikalin Ubangiji, haikalin Ubangiji mu ne,’ amma suna amfani da wuta ta yau da kullum. Zukātansu ba a tausasa su ba, ba kuma a mallake su ba ta wurin alherin Allah.” Manuscript Releases, juzu’i na 13, 222.

In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.

A cikin aya ta ashirin da uku da ta ashirin da huɗu, kaiton yana kan yin watsi da adalci, jinƙai, da aminci. Aya ta ashirin da biyar da ta ashirin da shida kuwa game da riya ce ta tsarkake wajen ƙoƙo, amma ba cikinsa ba.

> “‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.

> “‘Muna da wannan taska,’ in ji manzon ya ci gaba, ‘a cikin tasoshin ƙasa, domin fifikon ikon ya kasance na Allah ne, ba na mu ba.’ Allah zai iya yin shelar gaskiyarsa ta wurin mala’iku marasa zunubi, amma wannan ba shi ne shirinsa ba. Yana zaɓen ’yan Adam, mutane da rauni ya kewaye su, su zama kayan aiki wajen cika nufinsa. Wannan taska mai matuƙar daraja an sa ta a cikin tasoshin ƙasa. Ta wurin mutane ne za a isar da albarkunsa zuwa duniya. Ta wurinsu ne ɗaukakarsa za ta haskaka cikin duhun zunubi.” Ayyukan Manzanni, 330.

Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:

Sa’an nan ayoyi na ashirin da bakwai da na ashirin da takwas suna bayyana miyagu a matsayin kaburbura da aka shafe su da farin fenti, suna danganta da Shebna na Ishaya sura ta ashirin da biyu, inda Shebna yake ɗaukaka kansa cikin kyakkyawan kabarin da yake ginawa, amma ba zai taɓa kasancewa a cikinsa ba, gama Allah zai fitar da shi daga bakinsa zuwa wani fili mai nisa. Fili mai nisan nan an wakilta shi da kabarin annabin ƙarya na Betel wanda ya sa aka binne annabin marar biyayya a cikin wannan kabari guda. Sa’an nan annoba ta takwas ta ce:

> Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.

> Kaitonku, ku malaman Attaura da Farisiyawa, munafukai! gama kuna gina kaburburan annabawa, kuna kuma kawata maƙabartun masu adalci, Kuna cewa, Da a ce muna cikin zamanin kakanninmu, da ba mu yi tarayya da su cikin jinin annabawa ba. Saboda haka kuna ba da shaida a kan kanku, cewa ku ’ya’yan waɗanda suka kashe annabawan ne. To, ku cika ma’aunin kakanninku.

> Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

> Ku macizai, ku zuriyar gamshekai, ta yaya za ku tsira daga hukuncin jahannama?

> Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

> Saboda haka, ga shi, ina aiko muku da annabawa, da masu hikima, da marubuta: kuma waɗansunsu za ku kashe ku gicciye; waɗansu kuma za ku yi musu bulala a majami’unku, ku tsananta musu daga birni zuwa birni: domin dukan jinin adalai da aka zubar a duniya ya sauko a kanku, tun daga jinin adali Habila har zuwa jinin Zakariya ɗan Barakiya, wanda kuka kashe tsakanin Haikali da bagade.

> Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.

> Hakika ina gaya muku, dukan waɗannan abubuwa za su zo a kan wannan tsara. Matiyu 23:29–36.

The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.

Macizai, waɗanda su ne zuriyar kububuwa, ana yi musu hukunci a cikin nassin. A cikin nassin, hukuncin ba ya dogara ne a kan shaidun sarauniyar Sheba da Nineba ba, sai dai a kan jinin Habila har zuwa Zakariya. Ƙarni na huɗu, waɗanda su ne kububuwa, ana yi musu hukunci ne ta bakin shaidu biyu daga tarihin waje na Isra’ila ta dā, da kuma shaidu biyu daga tarihin cikin gida na Isra’ila ta dā. Luka sura ta uku ita ce ta ƙarshe cikin nassoshi huɗu game da kububuwan ƙarni na huɗu kuma na ƙarshe, kuma kawai ta yi daidai da Matiyu sura ta uku ne. Nassoshi huɗu da suke nuna cewa a lokacin hukunci na ƙarshe na gidan Allah, a lokacin ƙarni na huɗu, aji guda zai bayyana halayensu a matsayin ’ya’ya maza da mata na Shaidan, ɗaya ajin kuma a matsayin ’ya’ya maza da mata na Allah. Tsarin gwaji wanda ya fara rarrabuwar, yana farawa ne sa’ad da manzon da yake shirya hanya domin Manzon Alkawari ya ɗaga muryarsa a cikin jeji.

In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.

A cikin tsattsarkan saƙar Nassi, sunaye ba kawai alamu ba ne, sai dai annabce-annabce ne da ake raɗawa a hankali—waƙoƙi na biyu da ake rerawa a ƙarƙashin fuskar tarihi, masu bayyana zuciyar fansa. Sa’ad da aka tsara ma’anonin zuriyar daga Adamu zuwa Nuhu cikin furuci guda, hakan yana haifar da saƙo da ya yi daidai da tarihin da wannan jerin zuriyar yake wakilta. Adamu yana nufin “mutum,” Set kuma yana nufin “wanda aka ƙaddara.” Enosh yana nufin “mai mutuwa” (wanda yake ƙarƙashin mutuwa), Kenan kuma yana nufin “baƙin ciki.” Ta wurin “yabo/sa albarkar Allah” (Mahalalel), Sama za ta “sauko” (Jared). Sama ta sauko a matsayin “wanda aka keɓe ko aka shafa” (Enoch), wanda ya yi shelar saƙon hukunci ta wurin ɗansa Metusela (“idan ya mutu, za a aiko da shi”). Mutuwarsa za ta kasance kololuwar zubowar Ruhu Mai Tsarki mai “ƙarfi,” wadda Lamech yake wakilta (numfashi), yana haɗuwa da Metusela kamar yadda Kukan Tsakar Dare ya haɗu da mala’ika na biyu. Metusela shi ne mala’ika na biyu, Lamech kuma shi ne Kukan Tsakar Dare wanda ya kai kololuwa a ambaliyar Nuhu.

Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”

Idan aka ƙara taƙaita shi, sunayen suna shelanta cewa: “An ƙaddara mutum ga mutuwa, yana ƙarƙashin baƙin ciki da mutuwa, sakamakon Adamu na farko; amma ta wurin albarkar Allah, Kristi ya keɓe kansa domin ya sauko, yana shelar hukunci ta wurin mutuwarsa a kan gicciye, wanda ya biyo bayan zubowar Ruhu Mai Tsarki da iko.”

These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.

Waɗannan sunaye goma suna tattare da saƙon bishara, tare da bin tarihin duniya tun daga halitta har zuwa ruwan sama na ƙarshe, wanda yake ƙarewa da Zuwa ta Biyu. Wannan alamar annabta, wadda take ɓoye a cikin sunayen, tana samun takwararta a cikin Ru’ya ta Yohanna. Farawa yana gabatar da jerin zuriyar alpha, kuma Ru’ya ta Yohanna 7 na 144,000 yana gabatar da cikar omega a cikin saura da aka hatimce.

Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”

Yahuda na nufin “yabo,” Ruben na nufin “duba, ɗa,” Gad na nufin “sa’a mai kyau/runduna,” Asher na nufin “mai farin ciki/mai albarka,” kuma Naftali na nufin “kokawa.” Manasse na nufin “sa mantuwa,” Simeon na nufin “ji,” Lawi na nufin “haɗe/manne,” Issakar na nufin “lada,” Zebulun na nufin “daraja/mazauni,” Yusuf na nufin “ƙaruwa,” kuma Biliyaminu na nufin “ɗan hannun dama.”

Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.

Waɗanda suke bin Zakin kabilar Yahuda su ne ’ya’yan Allah, waɗanda aka albarkace su da sa’a mai kyau yayin da suke bi ta wani aikin gwaji na kokawa da Allah kamar yadda Yakubu ya yi. Ta wurin wannan gwagwarmaya, ana manta zunubansu a cikin aikin tsarkakewa da ake samarwa ta wurin jin Maganar Allah, wadda kuma take ɗaure su ga Almasihu cikin dangantakar alkawari. Sakamakonsu shi ne su zauna cikin daraja tare da Almasihu a kan kursiyinsa, a zaunar da su a wurare na samaniya yayin da Allah yake amfani da su don ƙara mulkinsa—yana kiran babban taron jama’a daga Babila a matsayin ’ya’yan hannun damansa.

The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.

’Ya’ya maza shida na Leah su ne Reuben, Yahuza, Simeon, Lawi, Issakar, da Zebulun. Kuyangarta Zilfa, wadda sunanta yake nufin “zubo mai ƙamshi,” tana da ’ya’ya maza biyu—Gad da Asher. ’Ya’ya maza biyu na Rahila su ne Yusuf da Biliyaminu. Bilha, kuyangar Rahila, tana nufin “mai kunya ko mai tsoro,” kuma ’ya’yanta maza su ne Dan da Naftali. A ma’anar annabci, zuriyar nan a nan tana ba da layuka da dama na yin nazari a kai. Ba kamar alfa da tsararraki goma a Farawa sura ta biyar ba, omega tana da zuriya goma sha biyu, tare da nata keɓaɓɓun sauye-sauyen annabci. A cikin ɗari da arba’in da huɗu, ba a ambaci Dan ba, kuma Manassa ya maye gurbin ɗan’uwansa Ifraimu.

Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.

Zuriyar alpha ta Farawa ta yi daidai da zuriyar omega ta Ru’ya ta Yohanna, domin Farawa tana bayyana aikin allahntakar Almasihu a cikin ceto, Ru’ya ta Yohanna kuma tana bayyana waɗanda, a cikin cikar omega na wannan annabcin alpha, suke cika daidai wannan alkawari da annabci da aka gabatar a cikin annabcin alpha.

The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.

Aiwatar da waɗannan layuka biyu sau da yawa masana tauhidi ne suke yi, amma ba taɓa daga mahangar hanyar “layi bisa layi” ba. Zuri’o’in nan biyu a cikin Farawa da Ru’ya ta Yohanna suna ba da shaidu biyu cewa Allah yana magana a wani mataki na biyu. Wani harshe shi ne rubutacciyar shaida kamar yadda aka rubuta ta, kuma a cikin wannan shaidar akwai wata layi ta biyu da aka gabatar a matakin alama. Masana tauhidi yawanci ba sa wuce lura ta zahiri game da saƙon da ake isarwa ta wurin ma’anonin sunaye a cikin Farawa da Ru’ya ta Yohanna. Suna ɗaukar abin da suke gani a matsayin wani sabon abu da ya fi yin magana game da hikimarsu ta ɗan Adam, kamar yadda abin yake bayyana ta wurin iya ganewarsu mai tsarkin-kai na ganin salon misali a cikin ma’anonin sunayen. Ba sa taɓa ganin saƙon da aka gabatar a cikin ’ya’ya maza goma sha biyu na Isma’ilu. Ba sa ganin zuri’o’in Yesu a cikin Matta da Luka yadda ya kamata. Ba sa ganin zuri’o’in sarakuna bakwai na ƙarshe na Yahuza, da sarakuna bakwai na ƙarshe na Isra’ila, ko sarakuna bakwai na farko na Yahuza ko sarakuna bakwai na farko na Isra’ila.

When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.

Sa’ad da nake cewa ba sa gani, abin da nake nufi shi ne, idan ka tambayi Google ko akwai koyarwa game da waɗannan zuriyoyi, amsar ita ce “eh,” ga na Adamu zuwa Nuhu a cikin Farawa, kuma “eh” ga mutum dubu ɗari da arba’in da huɗu. Amma suna amfani da zuriyar Abram guda goma a cikin Farawa sura goma sha ɗaya ta wannan hanya ne? A’a. Suna amfani da zuriyar Kayinu da zuriyar Shitu? Eh, amma sun kauce daga ainihin ma’anar har ya zama kamar suna kan wani batu dabam. Babu shakka suna magana a kan zuriyar Almasihu a cikin Matiyu da Luka, amma har yanzu, sun karkace ƙwarai daga abin da ya dace. Me ya sa hakan yake da muhimmanci, za ka tambaya? Domin ina niyyar gabatar da wani taƙaitaccen bayyani na waɗannan layukan zuriyar annabci, kuma ina so in bayyana tun daga farko cewa ina ƙoƙarin gano muhimmancin tsara ta huɗu a matsayin alamar annabcin Littafi Mai Tsarki. Wannan bayyani na waɗannan zuriyoyi zai taimaka a wannan fanni, amma zai zama sakaci daga ɓangaren kowa, idan suka ɗauka cewa wannan sauƙaƙƙen taƙaitawar waɗannan abubuwan da za su biyo baya ita kaɗai ce duka abin da ake da shi na fahimta game da waɗannan layukan zuriyoyi.

After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.

Bayan jerin zuriyar daga Adamu zuwa Nuhu, muna samun layuka biyu na jerin zuriyoyi a cikin surori na huɗu da na biyar na Farawa. Waɗannan layuka biyu zuriyar Kayinu da zuriyar Shitu ne suke wakilta. Ba kamar jerin zuriyar Adamu zuwa Nuhu ba, wanda ya wakilci zuriya goma, layin Shitu da na Kayinu duka suna nuna zuriya takwas. Saboda wannan dalili, ya kamata a ɗauke su a matsayin zamani biyu na huɗu-huɗu. Shitu da Kayinu alamu ne na alkawari, kuma Kayinu yana wakiltar waɗanda, a cikin Ishaya ashirin da takwas da ashirin da tara, suke yin alkawarin mutuwa, wanda za a soke sa’ad da bulalar ambaliya ta zo. Su ne waɗanda suke gina gidajensu a kan yashi. Waɗanda suke gina a kan Dutsen kuwa, suna yin alkawarin rai kamar yadda aka wakilta a cikin Bitrus na farko, sura ta biyu, a matsayin waɗanda suka ɗanɗana cewa Ubangiji nagari ne, kuma su ne “zaɓaɓɓen tsararraki.” “Masu yawa” suna ginawa a kan yashi, amma “kaɗan” ne aka zaɓa.

Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.

Zuriyar Kayinu wata kirtani ce ta tawaye a cikin waƙar haɗin sunaye, domin sunayen suna wakiltar ɗaukakar mutum marar amfani, wadda take kaiwa ga yawo ba tare da manufa ba, bayan sama ta buge shi. Da yin biris da gargaɗin, layin Kayinu yana ikirarin allahntaka ta ƙarya, a lullube da ikon ɗan Adam mai ɗaukar fansa, wanda fasahohin ɗan Adam suke wakilta, mai ƙera al’adar ƙarfe; kyakkyawa ce, amma mai tashin hankali, kuma bakarariya daga bege. Wannan magana ta ƙarshe ita ce taƙaitaccen hangen saƙon da yake cikin tsararraki takwas na Kayinu wanda aka samo daga sunayen.

Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.

Zuriyar Seth ta amsa wa zuriyar Kayinu da alheri. A cikin raunin ɗan Adam da aka ƙaddara wa ’yan Adam, waɗanda suke kira ga Allah za a mai da baƙin cikinsu ya zama yabo yayin da sama take saukowa. Ta wurin tafiya cikin aminci a kan tafarkin da yake haura zuwa ɗaukaka, a lokacin gwaji, har zuwa kukan “bege,” ana samun hutawa, ta wurin ruwayen ceto. Wannan furuci na ƙarshe taƙaitaccen bayani ne game da saƙon da ke cikin tsararraki takwas na Seth wanda aka samo daga sunayen.

The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.

Dalilin raba tsararraki takwas zuwa ƙungiyoyi biyu na tsararraki huɗu yana tabbata ne a mataki na farko na alkawari, sa’ad da aka fayyace annabcin bauta a Masar da cewa shekaru 400 ne, kuma haka nan cewa shekarun 400 ɗin za su ƙare a tsara ta huɗu. Sa’ad da aka haɗa shaidar Bulus cikin annabcin alkawarin alpha, hakan yana haifar da lokuta biyu na shekaru 215, waɗanda aka ƙunsa da tsararraki huɗu a kowane lokaci. Tsararraki takwas ɗin, cikin shekaru 430, suna wakiltar lokuta biyu na shekaru 215. Lokaci na farko yana wakilta ta wurin Firauna nagari wanda ya san Yusuf. Bayan shekaru 215, sai aka sami wani sabon Firauna, wanda bai san Yusuf ba. Sa’an nan sai rukuni na gaba na tsararraki huɗu ya fara.

Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.

Tsararraki takwas, da aka raba su daidai zuwa lokuta biyu, kuma aka fayyace su a sarari a matsayin nasu lokaci na tsararraki huɗu, suna tabbatar da a yi amfani da tsararraki takwas na Kayinu da na Shitu a hanya iri ɗaya. Sa’ad da aka yi wannan amfani, za ka ga tsararraki takwas na Shitu sun daidaita da tsararraki takwas na Kayinu. Kayinu yana wakiltar masu yawa da suke karɓar alamar dabbar, Shitu kuma yana wakiltar kaɗan da suke karɓar hatimin Allah. Kayinu alamar ɗan Adam ne, Shitu kuma alamar ɗan Adam ne haɗe da Allahntaka a cikin mahallin alkawarin Nuhu, alhali kuwa; zuriyar Yusufu da Musa tana cikin mahallin alkawarin Abram.

Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.

Sa’an nan a sura ta goma sha ɗaya, an wakilci zuriyar zaɓaɓɓun mutane da sunaye goma daga Shem zuwa Abram. Sura ta goma sha ɗaya ita ce labarin hasumiyar Babel, amma kuma ita ce zuriyar zaɓaɓɓun mutane, kamar yadda aka wakilta cikin Ibrahim. Sura ta goma sha ɗaya tana gabatar da wasu zaɓaɓɓun mutane waɗanda za su shiga cikin alkawari mai sassa uku da Allah. Mataki na uku kuma na ƙarshe shi ne hadayar Ishaku a sura ta ashirin da biyu. Sura ta “goma sha ɗaya” ita ce farkon alpha, kuma sura ta “ashirin da biyu” ita ce ƙarshen omega. Bangaskiyar da ake buƙata domin a ji muryar Allah a cikin ma’anar sunaye, ba ta bambanta da bangaskiyar da ake buƙata domin a ji muryarsa a cikin ƙidayar Kalmarsa ba. Wani amfani da zuriya da masana tauhidi ba su ɗauka ba, shi ne zuriyar Isma’ilu, alamar Musulunci.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Waɗannan kuwa su ne sunayen ’ya’yan Isma’ila, bisa ga sunayensu, gwargwadon zuriyarsu: ɗan farin Isma’ila, Nebayot; da Kedar, da Adbeel, da Mibsam, Da Mishma, da Dumah, da Massa, Hadar, da Tema, Yetur, Nafish, da Kedemah: Waɗannan su ne ’ya’yan Isma’ila, waɗannan kuwa su ne sunayensu, bisa ga garuruwansu, da bisa ga kagarunsu; sarakuna goma sha biyu bisa ga al’umominsu. Farawa 25:13–16.

When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.

Sa’ad da aka jera ma’anonin waɗannan sunaye goma sha biyu cikin magana guda, sai ya karanta kamar haka: “A annabce, zuriyar Isma’ilu mutane ne masu yalwa, masu fata baƙaƙe, waɗanda aka shahara da su a matsayin mayaƙa, amma sun shiga baƙin ciki a tarihi da kuma annabce a ranar 11 ga Agusta, 1840, sannan daga baya a ranar 11 ga Satumba, 2001. Ana kiran su ’ya’yan gabas a tarihin Littafi Mai Tsarki. Sun samo asali ne daga Arabiya inda ake shuka kayan ƙamshi masu ƙanshi da ake amfani da su a hidimomin Wuri Mai Tsarki na Ibraniyawa. Kalmar “assassins” an samo ta ne daga tarihin Musulunci kuma tana wakiltar mutuwa da ake jawo wa cikin shiru. A zamanin Yaƙe-yaƙen Salibi, Musulunci ya rufe, ya kewaye, ya kuma yi wa Turai ta Katolika ƙawanya, amma takurawarsu ta baya ta nuna isowar wartsakewar 1840 zuwa 1844, haka kuma daga 9/11 har zuwa rikicin dokar Lahadi. Dukkan ma’anonin sunaye goma sha biyu na ’ya’yan Isma’ilu an wakilta su a cikin maganar da ta gabata ta wajen rubutu mai baƙin haruffa.”

The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.

Sunaye goma sha biyu na zuriyar Isma’il suna zama goma sha uku, idan aka haɗa Isma’il cikin jerin. Goma sha uku ita ce alamar lambar “tawaye,” abin da Hajar ta yi ke nan, wanda ya jawo Ibrahim ya yarda a kori Hajar da Isma’il. Bulus ya yi amfani da wannan al’amari domin ya bayyana korar Isra’ila ta dā a matsayin mutanen alkawarin Allah, a daidai lokacin kuma da Yake kafa alkawari da amaryarsa ta Kirista.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.

> Gama a rubuce yake cewa, Ibrahim yana da ’ya’ya maza biyu, ɗaya ta wajen baiwa, ɗayan kuma ta wajen ’ya mace ’yantacciya. Amma wanda aka haifa ta wajen baiwar, an haife shi bisa ga jiki ne; amma wanda aka haifa ta wajen ’ya mace ’yantacciya, ta wurin alkawari ne. Waɗannan abubuwa misali ne na alama: gama waɗannan su ne alkawarai biyu; ɗaya daga Dutsen Sinai, mai haifar da bauta, wato Hajar. Gama wannan Hajar ita ce Dutsen Sinai a ƙasar Arabiya, kuma tana daidai da Urushalima ta yanzu, domin tana cikin bauta tare da ’ya’yanta. Amma Urushalima ta sama ’yantacciya ce, wadda ita ce uwarmu duka. Gama a rubuce yake cewa, Yi farin ciki, ke bakarariya wadda ba ta haihuwa; ki ɓarke da sowa, ke wadda ba ki naƙuda: gama wadda aka yashe tana da ’ya’ya fiye da wadda take da miji. Yanzu mu, ’yan’uwa, kamar yadda Ishaku yake, mu ne ’ya’yan alkawari. Amma kamar yadda a wancan lokaci wanda aka haifa bisa ga jiki ya tsananta wa wanda aka haifa bisa ga Ruhu, haka ma yake yanzu. Duk da haka, me Nassi yake cewa? Kori baiwar da ɗanta: gama ɗan baiwar ba zai gāji tare da ɗan ’ya mace ’yantacciya ba. Saboda haka, ’yan’uwa, mu ba ’ya’yan baiwa ba ne, amma na ’ya mace ’yantacciya. Galatiyawa 4:22–31.

Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.

Isma’il alama ce ta Musulunci, Hajar kuwa, mahaifiyar Isma’il, alama ce ta ikkilisiyar alkawarin mutuwa. Ishaku alama ce ta Kiristanci, Saratu kuma alama ce ta ikkilisiyar alkawarin rai. Saboda wannan dalili, Isma’il ya haifi ’ya’ya maza goma sha biyu, gama goma sha biyu alama ce ta mutanen alkawarin Allah, kuma Musulunci jabu ne na mutanen alkawarin Allah.

There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.

Akwai jerin tsatson Almasihu guda biyu a cikin Linjiloli. Ɗaya a cikin Matta, ɗaya kuma a cikin Luka.

> And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.

> Yaƙub kuma ya haifi Yusufu, mijin Maryamu, wadda ta haifi Yesu, wanda ake kira Almasihu. Saboda haka, dukan tsararraki tun daga Ibrahim zuwa Dawuda tsararraki goma sha huɗu ne; daga Dawuda kuma har zuwa kamewar zuwa Babila tsararraki goma sha huɗu ne; daga kamewar zuwa Babila har zuwa Almasihu kuwa tsararraki goma sha huɗu ne. Haihuwar Yesu Almasihu kuwa ta kasance haka: Sa’ad da aka ɗaura auren mahaifiyarsa Maryamu ga Yusufu, kafin su zauna tare, sai aka same ta tana da ciki ta wurin Ruhu Mai Tsarki. Matiyu 1:16–18.

Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.

Zuriyar da Matiyu ya kawo ta gano daidaitattun zamani uku na goma sha huɗu, waɗanda suka haɗu suka zama zamani ɗaya na arba’in da biyu. Almasihu shi ne omega na tarihin alkawari dangane da Musa a matsayin alpha na tarihin alkawari. Musa ya yi annabcin cewa Almasihu zai kasance “kamar kansa.” Musa yana da zamani uku na shekara arba’in a cikin rayuwarsa ta shekara ɗari da ashirin. Kowane zamani na shekara arba’in na rayuwar Musa, idan aka jera layi a kan layi, yana ƙarewa a Kadesh, alama ce ta 1863 da dokar Lahadi. Zamani uku na Almasihu suna ƙarewa a wurin Dawuda, da zaman bauta a Babila, da kuma Almasihu yana tabbatar da alkawarin da jininsa a kan gicciye. Dawuda yana wakiltar ɗaukakar ikkilisiya mai nasara a dokar Lahadi, kuma layi na biyu yana bayyana budurwai marasa hikima ana kai su Babila, a dokar Lahadi. Zamani na uku yana ƙarewa a gicciye, wanda kuma, sau ɗaya kuma, yake zama siffa ta dokar Lahadi inda Almasihu yake tabbatar da alkawarin Ibrahim tare da dubu ɗari da arba’in da huɗu da kuma alkawarin Nuhu tare da babban taro.

What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.

Abin da za a iya fahimta sa’ad da aka shimfiɗa waɗannan layuka biyu ɗaya a kan ɗaya abin mamaki ne. Shekaru ɗari da ashirin na Musa suna haɗuwa da shekaru 120 na Nuhu, kuma zuri’u arba’in da biyu na Almasihu suna haɗuwa da mulkin magabcin Almasihu na watanni arba’in da biyu na annabci a lokacin dokar Lahadi.

> And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.

> Sai Ubangiji ya ce, Ruhuna ba zai yi ta fafatawa da mutum har abada ba, gama shi ma jiki ne; duk da haka kwanakinsa za su zama shekara ɗari da ashirin. Farawa 6:3.

Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.

Tare da nasabar da ke cikin Matta, wadda take jaddada alkawarin Ibrahim, nasabar Almasihu kamar yadda Luka ya gabatar ta koma har zuwa halitta, ta haka tana jaddada alkawarin rai wanda Adamu ya karya a Adnin. Nasabar Luka ta fara da Yesu, sa’an nan ta koma baya ta cikin zuriyarsa har zuwa Adamu, wanda aka bayyana a matsayin ɗan Allah. Jerin ya ƙare da cikakken Adamu na biyu, kuma ya fara da cikakken Adamu na farko. Daga Adamu na farko zuwa Adamu na biyu an gabatar da zuri’u 77.

The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.

Zuriyoyin Littafi Mai Tsarki suna wakiltar layukan gaskiya. Yanzu-yanzu dai mun gano da dama daga cikinsu waɗanda suka fi nesa da yawan shaidu da ake bukata domin tabbatar da wata gaskiya. Layukan zuriyar suna ƙunshe da muryar cikar abubuwan tarihi da kuma annabce-annabcen abin da zai zo nan gaba, kuma suna kuma ƙunshe da muryar Palmoni, Mai Banmamaki Mai Ƙididdige asirai, domin kacici-kacicin lambobi da aka sa a cikin waɗannan layuka suna bayar da murya ta biyu. Ana jin waɗannan muryoyi biyu tare da wata murya ta uku kuma, wato muryar Mai Banmamaki Masanin Harsuna, wanda ya halitta kuma yake mulkin dukan abubuwa, har da sunayen mutane, wurare, da abubuwa.

When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.

Sa’ad da Yohanna ya juya domin ya ga muryar da take bayansa, ta kasance kamar muryar ruwaye masu yawa; kuma sa’ad da Daniyel ya ga wannan wahayi ɗaya, muryarsa ita ce muryar taro mai yawa. Saƙon da ke a saman rubutun Nassosi, haka kuma sunayen da ake samu tare da saƙon, da kuma lissafin da ke cikin saƙon, muryoyi uku ne a cikin aya guda. Sa’ad da ka ɗauki layi tare da muryoyin ukun nan ka shimfiɗa shi a kan saman wani layi mai daidaita da shi, muryoyi uku sukan zama muryoyi masu yawa.

> And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.

> Sai wata murya ta fito daga kursiyin, tana cewa, Ku yabi Allahnmu, dukanku bayinsa, ku kuma masu tsoronsa, ƙanana da manya. Sai na ji kamar muryar babban taro, kamar kuma muryar ruwaye masu yawa, kamar kuma muryar tsawa mai ƙarfi, tana cewa, Alleluya: gama Ubangiji Allah Maɗaukaki yana mulki. Ru’ya ta Yohanna 19:5, 6.

Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.

Wasu daga cikin muhimman nasabobi ana samun su ne a cikin sarakunan Isra’ila. Sarakuna bakwai na farko na Isra’ila, wato masarautar arewa, suna ƙarewa da Ahab, Jezebel da Iliya, ta haka suna wakiltar dokar Lahadi. Jerin sarakuna bakwai na ƙarshe na kabilun arewa yana farawa ne daga dokar Lahadi kuma yana ƙarewa a ƙarshen lokacin gwajin ɗan adam, sa’ad da Mika’ilu ya tashi tsaye a cikin Daniyel 12. Sarakuna bakwai na farko na Yahuza suna kwatanta tarihin daga dokar Lahadi har zuwa lokacin da Mika’ilu ya tashi tsaye, kuma sarakuna bakwai na ƙarshe suna bayyana tarihin da yake kaiwa ga dokar Lahadi. Layukan nasaba guda biyu ne, kuma kowannensu yana da tarihin alfa da tarihin omega. Tarihin alfa shi ne lokacin daga 9/11 zuwa dokar Lahadi, kuma lokacin omega kuwa shi ne daga dokar Lahadi har zuwa ƙarshen lokacin gwaji. Sarakuna bakwai na farko na Isra’ila suna daidaita da sarakuna bakwai na ƙarshe na Yahuza; kuma sarakuna bakwai na ƙarshe na Isra’ila suna daidaita da sarakuna bakwai na farko na Yahuza.

We will continue in the next article.

Za mu ci gaba a talifi na gaba.

> “Be Steadfast Unto the End

> “Ku Tsaya Da ƙarfi Har Zuwa Ƙarshe”

> “[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.

> “[An kawo Ru’ya ta Yohanna 1:1, 2.] Dukan Littafi Mai Tsarki wahayi ne; gama dukan wahayi zuwa ga mutane yana zuwa ne ta wurin Almasihu, kuma dukansa yana tattare da shi. Allah ya yi mana magana ta wurin Ɗansa, wanda mu nasa ne ta wurin halitta da kuma ta wurin fansa. Almasihu ya zo wurin Yohanna, wanda aka kai gudun hijira a Tsibirin Patmos, domin ya ba shi gaskiya domin waɗannan kwanaki na ƙarshe, ya nuna masa abin da dole ne ba da daɗewa ba ya faru. Yesu Almasihu shi ne babban amintaccen ma’ajin wahayin Allah. Ta wurinsa ne muke da sanin abin da ya kamata mu sa rai a kansa a al’amuran ƙarshe na tarihin wannan duniya. Allah ya ba Almasihu wannan wahayi, Almasihu kuwa ya isar da shi ga Yohanna.”

> “John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.

> “Yahaya, almajirin ƙaunatacce, shi ne wanda aka zaɓa ya karɓi wannan wahayi. Shi ne na ƙarshe da ya tsira daga cikin almajiran farko da aka zaɓa. A ƙarƙashin tsarin Sabon Alkawari an girmama shi kamar yadda aka girmama annabi Daniyel a ƙarƙashin tsarin Tsohon Alkawari.

> “The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.

> “Umarnin da za a isar wa Yohanna yana da muhimmanci ƙwarai har Almasihu ya zo daga sama domin ya ba bãwansa shi, yana gaya masa ya aika da shi zuwa ga ikkilisiyoyi. Wannan umarni ya kamata ya zama abin bincikenmu na tsanaki da na addu’a; gama muna rayuwa ne a lokacin da mutane waɗanda ba sa ƙarƙashin koyarwar Ruhu Mai Tsarki za su shigar da ƙa’idoji na ƙarya. Waɗannan mutane sun kasance suna tsaye a manyan matsayi, kuma suna da manyan manufofi na buri da za su aiwatar. Suna neman ɗaukaka kansu, da kuma juyar da dukan yadda abubuwa suke. Allah ya ba mu umarni na musamman domin ya tsare mu daga irin waɗannan. Ya umurci Yohanna ya rubuta a cikin littafi abin da zai faru a cikin al’amuran ƙarshe na tarihin wannan duniya.

> “After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.

> “Bayan wucewar lokacin, Allah ya danƙa wa mabiyansa masu aminci ƙa’idodi masu daraja na gaskiyar yanzu. Waɗannan ƙa’idodi ba a ba su ga waɗanda ba su da wani sashe cikin shelar saƙonnin mala’ika na fari da na biyu ba. An ba su ga ma’aikatan da suka kasance suna da sashe cikin wannan aiki tun daga farko.

> “Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.

> “Waɗanda suka bi ta cikin waɗannan abubuwan da aka fuskanta dole ne su kasance da ƙarfi kamar dutse ga ƙa’idodin da suka mai da mu Adventists na kwana bakwai. Su zama abokan aiki tare da Allah, suna ɗaure shaidar, suna kuma hatimce doka a cikin almajiransa. Waɗanda suka yi tarayya cikin kafa aikinmu a bisa tushen gaskiyar Littafi Mai Tsarki, waɗanda suka san alamomin hanya da suka nuna madaidaiciyar hanya, dole ne a ɗauke su a matsayin ma’aikata masu daraja ƙwarai. Za su iya yin magana daga kwarewarsu ta kansu game da gaskiyoyin da aka danƙa musu. Waɗannan mutane ba za su bar bangaskiyarsu ta canja zuwa rashin bangaskiya ba; ba za su yarda a ƙwace tutar mala’ika na uku daga hannuwansu ba. Su riƙe farkon ƙarfin zuciyarsu da tabbaci har zuwa ƙarshe.”

> “The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.

> “Ubangiji ya bayyana cewa tarihin da ya gabata za a sāke bayyana yayin da muke shiga aikin ƙarshe. Duk gaskiyar da Ya ba da domin waɗannan kwanaki na ƙarshe dole ne a yi shelar ta ga duniya. Kowane ginshiƙi da Ya kafa dole ne a ƙarfafa shi. Ba za mu iya yanzu mu kauce daga tushen da Allah ya kafa ba. Ba za mu iya yanzu mu shiga cikin wata sabuwar ƙungiya ba; gama wannan zai nufin ridda daga gaskiya.”

> “The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.

> “Aikin mishan na likitanci yana bukatar a tsarkake shi, a kuma wanke shi daga duk abin da zai raunana bangaskiyar masu bi game da abin da mutanen Allah suka fuskanta a dā. Adnin, kyakkyawan Adnin, an ƙasƙantar da shi ta wurin shigar zunubi. Yanzu akwai bukatar a sake tuna tarihin mutanen da suka taka rawa wajen kafuwar aikinmu tun da farko.

> “From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.

> “Daga lokaci zuwa lokaci muna karanta sanarwar mutuwar manyan mutanen duniya. Lokacinsu yakan zo ba zato ba tsammani, kamar cikin ɗan wani ƙanƙanin lokaci. Da yawa, waɗanda ake zaton suna cikin ƙoshin lafiya, sukan mutu bayan liyafa, ko kuwa bayan sun ƙulla son kai na ɗaukaka kansu. Kalmar takan fita, ‘An haɗa shi da gumakansa; ku kyale shi.’ Wannan yana nufin cewa Ubangiji ba ya ƙara kāre shi daga cutarwa. Mutuwa ta bazata takan zo, kuma menene amfanin aikin rayuwarsa? Rayuwarsa ta zama gazawa. Itacen yana faɗuwa domin ikon da ya riƙe shi ya bar shi ga hadayarsa ta bautar gumaka.”

> “Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.

> “Maza da mata sun dulmuya cikin neman wani abu da za su more. Suna sayar da rayukansu a banza, kuma Allah yana janye haƙurin jimrewarsa. An bar su ga abin da suka zaɓa.

> “There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.

> “Akwai waɗansu da, ko da yake suna da’awar gaskata gaskiyar wannan zamani, sun ƙasƙantar da bangaskiyarsu kuma sun ƙi yin tafiya cikin haske. Wa zai yanzu ajiye son kai da ƙa’idodinsa na duniya? Wa zai yanzu yi ƙoƙari ya fahimci darajar rai? Mene ne zai amfane mutum, in ya sami dukan duniya, amma ya rasa ransa? Ko kuwa mene ne mutum zai bayar domin fansar ransa? Kuna jin yunwa da ƙishirwa domin gurasar rai da ruwan ceto? Kuna gane darajar rayukan waɗanda Kristi ya mutu dominsu? Waɗanda ake tsammani su zama Kiristoci, suna rayuwa daidai da abin da suke furtawa na bangaskiya? Suna sane da darajar rai? Suna ƙoƙarin tsarkake rayukansu ta wurin biyayya ga gaskiya?” Manuscript Releases, juzu’i na 20, 150, 151.

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