Article

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

Littafin Yowel da Ikilisiyar Adventist ta Rana ta Bakwai ta Laodikiya - Lamba Arba’in da Ɗaya

Number Forty-One

Lamba Arba’in da Ɗaya

Author

Jeff Pippenger

Published

February 5, 2026

Formats

PDF
Word

Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Littafin Firistoci sura ta ashirin da uku yana gabatar da bukukuwan bazara da na kaka, kuma wakilcin waɗannan bukukuwa a cikin tsarin ya cika da zurfin allahntaka, haka kuma cikin cikakkiyar daidaituwar tsarin farawa da na ƙarshe a cikin gabaɗayan tsarin. Bukukuwan bazara da na kaka suna daidaita da juna. Surar tana ba da shaida game da Palmoni, mai banmamaki mai ƙidaya, sau da sau. Surar tana haɗuwa ƙwarai da banmamaki da saƙon kwanaki na ƙarshe game da dubu ɗari da arba’in da huɗu.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

Lambar “23” yana wakiltar kafara, wadda ita ce haɗuwar Allahntaka da ɗan’adam. Sunan Leviticus yana wakiltar firistocin dubu ɗari da arba’in da huɗu, gama dukan annabawa suna magana ne game da kwanaki na ƙarshe, kuma firistocin kwanaki na ƙarshe su ne waɗanda Bitrus ya bayyana a matsayin firistoci masu tsarki. Firistoci masu tsarki na Bitrus su ne masu hikima waɗanda suke fahimtar ƙaruwar sani da take haifar da saƙon Kukan Tsakar Dare. Marasa hikima, ko mugaye kamar yadda Daniyel ya bayyana su, suna ƙin ƙaruwar sani, kuma Hoseya ya sanar da mu cewa saboda wannan dalili ne ake ƙin su a matsayin firistoci.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

> Mutanena suna hallaka saboda rashin sani: domin ka ƙi ilimi, ni ma zan ƙi ka, har ba za ka ƙara zama firistina ba: da yake ka manta da dokar Allahnka, ni ma zan manta da ’ya’yanka. Yayin da suka ƙaru, haka suka yi mini zunubi: saboda haka zan mai da ɗaukakarsu ta zama kunya. Hosea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Mashayan Efrayim, waɗanda Ishaya kuma ya kira “rawanin ɗaukaka,” an mai da ɗaukakarsu ta zama “kunya.” Hosiya ya fayyace musamman cewa waɗanda suka ƙi karɓar ƙaruwa ta ilimin kwanakin ƙarshe su ne cocin Laodikiya na Adventist na Rana ta Bakwai, gama ya rubuta, “Mutanena.” Za a ƙi mutanensa daga aikin firistanci, kuma hakan yana faruwa a ƙarni na ƙarshe, wato ƙarni na huɗu, gama Zai manta da ’ya’yansu, kuma ’ya’ya suna wakiltar ƙarni na ƙarshe.

## At—one—ment

Sasantawa ɗaya ce

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Taken “Firistoci 23” na nufin “kafarar firistancin dubu ɗari da arba’in da huɗu.” Ana iya gano wannan gaskiya ta wurin sunan littafin kaɗai tare da lambar surar. Kafarar da Firistoci ashirin da uku ke magana a kai na nufin “haɗuwa su zama ɗaya,” kuma tana nuna haɗuwar Allahntaka da ɗan’adam. Ana wakiltar wannan haɗuwa da tarin alamomi masu yawa a cikin Maganar Allah, ɗaya daga cikinsu kuwa shi ne cewa haikalin ɗan’adam zai haɗu da Haikalin Allahntaka.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Haikalin mutum yana da tsari na kromosom “23” na namiji da “23” na mace. Bitrus ya bayyana cewa firistocin waɗansu dubu ɗari da arba’in da huɗu “gida ne na ruhaniya.” Waɗannan kromosom suna haɗuwa tare kamar yadda namiji da mace suke haɗuwa, kuma abin da Allah ya haɗa tare, kada mutum ya raba. Aure wata alama ce kuma ta at-one-ment. Leviticus “23” yana nufin haɗuwar haikalin Babban Firist na Sama da haikalin firistocin da su ne waɗansu dubu ɗari da arba’in da huɗu.

## Twenty-two Verses

Ayoyi Ashirin da Biyu

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Bukukuwan bazara a cikin Littafin Lawiyawa ashirin da uku an wakilta su a cikin ayoyi ashirin da biyu na farko na surar, kuma bukukuwan kaka an wakilta su a cikin ayoyi ashirin da biyu na ƙarshe na surar. Aya ta ƙarshe ita ce aya ta arba’in da huɗu, alama ce ta 1844, sa’ad da Ranar Kafara ta misali-ta-gaskiya ta fara a rana ta goma ga wata na bakwai, cikin cikawar Lawiyawa ashirin da uku. Sura ta ashirin da uku ta kasu kashi biyu na lokuta masu ayoyi ashirin da biyu, kuma duka waɗannan lokutan ayoyi ashirin da biyu suna da alaƙa ta ma’ana domin dukansu bukukuwa ne, amma kuma a fahimce suke rarrabe ta fuskar hidimar Almasihu a farfajiya da kuma Wuri Mai Tsarki, wadda bazara ke wakilta, da kuma hidimarsa a Wuri Mafi Tsarki, wadda kaka ke wakilta.

## 22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Dukansu bukukuwan bazara da na kaka an wakilta su da ayoyi ashirin da biyu, kuma ayoyin suna daidaituwa da shaidar haruffan Ibraniyanci, waɗanda suka ƙunshi haruffa “22”. “22” zakka ce ta “220”, wanda alama ce ta haɗuwar Allahntaka da ɗan’adam. “220” yana wakiltar farkon duka shekaru 2,520 na warwatsuwar Yahuza, da kuma shekaru 2,300 har zuwa Ranar Kafara. Mafarin shekaru 2,520 shi ne 677 K.H., kuma mafari na shekaru 2,300 kuwa shi ne 457 K.H., ta haka ana bayyana shekaru ɗari biyu da ashirin a matsayin mahaɗin da ke tsakanin annabcin tattake rundunar Allah da annabcin tattake haikalin Allah. Dukan waɗannan annabce-annabcen biyu sun ƙare a zuwan Ranar Kafara ta kamanceceniya a ranar 22 ga Oktoba, 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

A wannan kwanan wata, aikin Almasihu na haɗa haikalin ɗan adam da Haikalin Allah ya fara, kuma a wancan lokaci, duka Habakkuk 2:20 da Yohanna 2:20 sun cika. Habakkuk ya nuna cewa Allahntaka tana a lokacin a cikin Wuri Mafi Tsarki, kuma Yohanna ya rubuta cewa haikalin Millerite wanda zai shiga ta wurin bangaskiya cikin wannan Wuri Mafi Tsarki ya kammala lokacin shekaru arba’in da shida, wanda ya nuna gina haikalin ɗan adam na Millerite daga 1798 har zuwa 1844. Tarihin shekaru “46”, wanda ya ƙunshi “23” da “23”, ana wakilta shi ta wurin aikin William Miller wanda ya fara gabatar da saƙon wannan tarihin a 1831, shekaru “220” bayan wallafa Littafi Mai Tsarki na King James. Kalmar Allah da aka wallafa a 1611, an haɗa ta da wani manzo na mutum shekaru “220” daga baya a 1831. Duka bukukuwan bazara da na kaka ana wakilta su da ayoyi “22”.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Ayoyi ashirin da biyu, kowannensu na layuka biyu kan batu guda, suna bukatar cewa a cikin annabci ayoyi ashirin da biyu na farko a shimfiɗa su a kan ayoyi ashirin da biyu na gaba. Ta wajen daidaita layukan biyu ta wannan hanya, kana haɗa aikin farfajiyar haikali da na wuri mai tsarki, waɗanda aka wakilta cikin bukukuwan bazara, da aikin Almasihu a cikin Wuri Mafi Tsarki. A wannan matakin annabci, wannan yana wakiltar haɗuwar haikalai biyu, wadda ke kwatanta aikin Almasihu na sulhu.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Sa’ad da aka daidaita ayoyi na ɗaya zuwa ashirin da biyu da ayoyi na ashirin da uku zuwa arba’in da huɗu, sai a kafa wani layin annabci wanda haruffa ashirin da biyu na haruffan Ibrananci suke ba da shaida a kansa, tare kuma da alamar da lamba “22” ke wakilta, haka kuma da alamar da idodi suke wakilta tare da cikar waɗannan idodin a cikin tarihi mai tsarki.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Farkon bukukuwan bazara da farko yana bayyana Asabar ta rana ta bakwai, kuma ƙarshen bukukuwan kaka yana bayyana Asabar ta shekara ta bakwai. Almasihu, a matsayin Alfa da Omega, ya sanya Asabar a farkon da kuma ƙarshen shaidu biyu na “22” a cikin jerin firistoci na dubu ɗari da arba’in da huɗu.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Asabar ta rana ta bakwai ita ce haske na musamman a farkon Ranar Kafara ta ainihi a shekara ta 1844, kuma hasken Asabar ta shekara ta bakwai shi ne haske a ƙarshe. Asabar ta rana ta bakwai kuma ita ce taro mai tsarki na farko na Littafin Lawiyawa “23,” kamar yadda Asabar ta shekara ta bakwai take zama taro mai tsarki na ƙarshe a cikin surar. Asabar ita ce alfa da omega na jerin firist a sura ta “23.” Ta farko, wato Asabar ta rana ta bakwai, ita ce alfa na firistocin mutum dubu ɗari da arba’in da huɗu, kuma ta ƙarshe, wato Asabar ta shekara ta bakwai, ita ce omega na firistocin mutum dubu ɗari da arba’in da huɗu.

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

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

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

A nan, “kusa da ƙarshen tarihin wannan duniya,” a ƙarshen Ranar Kafara ta misali na gaskiya, an yalwata “koyarwar cikin-jikin-ɗan-adam ta Almasihu” da haske “mai laushi” kamar yadda koyarwar Asabar ta rana ta bakwai ta kasance a farkon Ranar Kafara ta misali na gaskiya.

> “Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “Yesu ya ɗaga murfin akwatin alkawari, sai na ga allunan duwatsu waɗanda aka rubuta Dokoki Goma a kansu. Na yi mamaki ƙwarai sa’ad da na ga doka ta huɗu a tsakiyar dokokin goma, da wani laushin haske yana kewaye da ita. Mala’ikan ya ce: ‘Ita kaɗai ce daga cikin goma wadda take bayyana Allah mai rai wanda ya halicci sammai da ƙasa da dukan abin da yake cikinsu. Sa’ad da aka kafa tushe-tushen duniya, a lokacin ne kuma aka kafa tushen Asabar.’” Testimonies, volume 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Asabar ta rana ta bakwai, wadda ita ce “tushe,” tana fara Littafin Firistoci “23”, kuma Asabar ta shekara ta bakwai tana kawo ƙarshen shaidar firistoci kamar yadda aka wakilta ta wurin bukukuwan bazara da na kaka. Asabar ta shekara ta bakwai tana wakiltar haikalin da aka gina bisa ga tushen. Asabar ta shekara ta bakwai a ƙarshe ana wakiltar ta da 2,520, kamar yadda Asabar ta rana ta bakwai ake wakiltar ta da 2,300. Asabar ta shekara ta bakwai tana wakiltar “koyarwar cikin-jiki-zuwan Almasihu.” Asabar ta rana ta bakwai ita ce alamar Mahalicci, kuma Asabar ta shekara ta bakwai ita ce alamar Allahntaka haɗe da mutuntaka.

## Aligning the Lines

Daidaita Layukan

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Sa’ad da muka daidaita bukukuwan bazara da bukukuwan kaka a Littafin Firistoci sura ta ashirin da uku, biki na Ƙetarewa yana biye da shi washegari da biki na gurasa marar yisti na kwana bakwai, kuma biki na ’ya’yan fari yana biye da ranar da ta biyo bayan fara biki na gurasa marar yisti na kwana bakwai. Alamomin hanya uku a cikin kwanaki uku.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Lokacin kwanaki bakwai da ya ƙunshi idin gurasa marar yisti yana farawa da taro mai tsarki, kuma yana ƙarewa da irin wannan. Kashegari bayan idin gurasa marar yisti ya fara, idin nunan fari ya zo, kuma ya haɗa da hadayar nunan fari ta sha'ir na bazara. Fentikos, wanda kuma ake kira idin makonni, yana faruwa kwana hamsin bayan idin nunan fari, wanda yake nuna farkon wani zamani na makonni bakwai da ke ƙarewa a rana ta arba’in da tara, sannan Fentikos ya biyo baya, wato hamsin.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Idin Ƙetarewa yana farawa da maraice a rana ta goma sha huɗu. Idin Ƙetarewa ba taron tsarkakewa ba ne.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Sa’an nan a rana ta goma sha biyar, biki na kwana bakwai na gurasa marar yisti ya zo. Rana ta farko da rana ta ƙarshe ta wannan biki na kwana bakwai tsattsarkan taro ne.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Kashegari kuwa, rana ta goma sha shida, ranar nunan fari ta zo. Sa’an nan kuma makonni bakwai da idin Fentakos yake ƙayyade wa suka fara, kuma Fentakos ɗaya ne daga cikin tarurruka masu tsarki bakwai da aka wakilta cikin bukukuwan bazara da na kaka. Nunan fari ba taro mai tsarki ba ne.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Sa’an nan a rana ta fari ta wata na bakwai, idin ƙahonin bushewa, taro ne mai tsarki.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Ranar Kafara a rana ta goma ga wata ta bakwai taro ne mai tsarki, amma ba biki ba ne.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Ranar farko ta idin Bukkoki taro mai tsarki ne. Bayan idin na kwana bakwai akwai rana ta takwas ta Bukkoki, ko da yake ana ɗaukar ranar ta takwas a matsayin wadda take a waje da lokutan da bukukuwan suke wakilta. Wannan rana ta takwas taro mai tsarki ne.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Wannan ya yi daidai da tarukan tsarkaka guda bakwai idan aka haɗa da Asabar ta rana ta bakwai wadda ke gabatar da bukukuwa. Tarukan tsarkaka guda bakwai da bukukuwa guda bakwai, ko da yake sun yi daidaito ta wata hanya dabam da tarukan tsarkakan. Alamar hanya ta farko da ta ƙarshe Asabar ne, ta farko don yini, sa’an nan ta ƙarshe don shekara. A cikin bukukuwan da aka bayyana tsakanin Asabar na alpha da na omega akwai bukukuwa guda bakwai da tarukan tsarkaka guda biyar. Idan ka haɗa da Asabar ta alpha ta rana ta bakwai da kuma Asabar ta omega ta shekara ta bakwai, kana da tarukan tsarkaka guda bakwai da bukukuwa guda bakwai. An fahimci cewa rana ta takwas ta Bukkoki ba ta cikin bukukuwan, kuma hakan yana haifar da asirin yadda ta takwas take kasancewa cikin bakwai. Batun da nake nunawa a nan shi ne cewa Yesu, a matsayin Palmoni, ya tsara bambance-bambancen lambobi a cikin sura “23” ta hanya mai ban mamaki ƙwarai.

## Spring

Bazara

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Bukukuwan bazara suna ƙunshe da wani lokacin biki na kwanaki bakwai na gurasa marar yisti, wanda yake ɗauke da alpha, wato taro mai tsarki, a farkonsa, da omega, wato taro mai tsarki, a ƙarshensa. Fentikos shi ne taro mai tsarki na uku a cikin bukukuwan bazara. Fentikos yana zuwa bayan wani lokaci na makonni bakwai, wanda yake ƙarewa da biki a rana ta hamsin. Bukukuwan bazara ana tantance su da ranakun biki huɗu da kuma lokuta uku. Idin Ƙetarewa, gurasa marar yisti, nunan fari, da Fentikos su ne ranakun biki huɗu ɗin, kuma lokutan ukun su ne kwanaki bakwai na gurasa marar yisti, kwanaki arba’in da tara waɗanda suke gabata kuma suka haɗa da rana ta hamsin ta Fentikos, da kwanaki uku na farko waɗanda su ne wani lokaci da ya ƙunshi matakai uku.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Hadayar nunan fari ta zamanin Idin Ƙetarewa ta yi daidai da hadayar nunan fari a ranar Fentikos; hadayun nunan fari na sha'ir a cikin kwanaki uku na Idin Ƙetarewa, da hadayar nunan fari ta alkama a Fentikos a ƙarshen zamanin Fentikos na kwana arba'in da tara, slash— hamsin.

## Fall

Faɗuwa

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Bukukuwan kaka suna farawa da wata takamaiman ranar biki wadda take fara wani lokaci na kwanaki goma da ke kaiwa ga shari’a. Kwana biyar bayan shari’a, sai a yi wani biki na kwanaki bakwai, wanda ranar farko da ta ƙarshe a cikin kwanaki bakwai ɗin nan an ayyana su a matsayin tarurruka masu tsarki. Daga rana ta goma sha biyar zuwa ta ashirin da biyu ana yin bikin Bukkoki, sannan a rana ta ashirin da uku a yi alamar Asabar ta ƙasa.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Sa’ad da muka ɗauki bukukuwan kaka muka ɗora su a kan bukukuwan bazara, sai mu sami layuka biyu waɗanda dukkansu ayoyi ashirin da biyu ne ke wakilta; saboda haka, haruffa ashirin da biyu na baƙaƙen Ibrananci ne ke wakiltarsu. Idan aka yi haka, alamar hanya ta farko ita ce taro mai tsarki na Asabar ta rana ta bakwai, kuma alamar hanya ta ƙarshe ita ce taro mai tsarki na Asabar ta shekara ta bakwai.

> Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

> Har ila yau, a rana ta goma sha biyar ga wata na bakwai, sa’ad da kuka tattara amfanin ƙasar, za ku yi idi ga Ubangiji har kwana bakwai: a ranar fari za a yi hutu na Asabbaci, kuma a rana ta takwas za a yi hutu na Asabbaci. Leviticus 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Fentekos ita ce ruwan sama na fari, kuma Bukkoki ita ce ruwan sama na ƙarshe. Zubowar Ruhu Mai Tsarki a Fentekos an wakilta ta da yini guda, kuma zubowar da Bukkoki ke wakilta lokaci ne da yake kammalawa, sa’an nan kuma Asabaci ya biyo bayansa, wato rana ta takwas, bayan kwanaki bakwai. Asabacin da ke biye da bayyanar ƙarshe ta zubowar Ruhu Mai Tsarki yana wakiltar Asabacin duniya tana hutawa na shekara dubu ɗaya.

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

> “A lokacin wahala duka muka gudu daga birane da ƙauyuka, amma mugaye suka bi mu, suka shiga gidajen tsarkaka da takobi. Suka ɗaga takobin don su kashe mu, amma ta karye, ta fāɗi marar ƙarfi kamar bambaro. Sa’an nan dukanmu muka yi kuka dare da rana domin ceto, kuma kukan ya haura gaban Allah. Rana ta fito, wata kuma ya tsaya cak. Koguna suka daina gudu. Gizagizai masu duhu, masu nauyi suka taso, suka yi karo da juna. Amma akwai wuri guda mai tsabta na ɗaukaka tabbatacciya, daga inda muryar Allah ta fito kamar sautin ruwaye masu yawa, wadda ta girgiza sammai da ƙasa. Sama ta buɗe ta rufe, tana cikin hargitsi. Duwatsu suka girgiza kamar sanda a cikin iska, suka watsar da kakkarfan duwatsu a ko’ina kewaye. Teku ya tafasa kamar tukunya, ya jefa duwatsu a kan ƙasa. Kuma yayin da Allah yake faɗin rana da sa’ar zuwan Yesu kuma ya isar da madawwamin alkawari ga mutanensa, Ya faɗi jimla guda, sa’an nan ya dakata, alhali kalmomin suna ta ratsawa cikin duniya. Isra’ilar Allah ta tsaya idanunsu a ɗage sama, suna sauraron kalmomin yayin da suke fitowa daga bakin Jehobah, suna kuma ratsawa cikin duniya kamar amon tsawa mafi ƙarfi. Abin ya kasance mai ban tsoro ƙwarai da gaske, cike da tsanani. Kuma a ƙarshen kowace jimla tsarkaka suka yi ihu suna cewa, ‘Daukaka! Halleluya!’ Fuskokinsu suka haskaka da ɗaukakar Allah; suka kuma yi haske da ɗaukakar, kamar yadda fuskar Musa ta yi lokacin da ya sauko daga Sinai. Mugaye ba su iya kallonsu ba saboda ɗaukakar. Kuma lokacin da aka furta albarka marar ƙarewa a kan waɗanda suka girmama Allah ta wurin kiyaye Asabar ɗinsa da tsarki, sai aka yi gagarumin ihu na nasara a kan dabbar nan da kuma a kan surarta.”

> “Then commenced the jubilee, when the land should rest.” Early Writings, 34.

> “Sa’an nan aka fara shekara ta jubili, lokacin da ƙasar za ta huta.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Jubili ita ce shekara ta hamsin, bayan zagaye bakwai na shekaru bakwai-bakwai, wanda shi ne kwanaki 49 da suke kaiwa ga rana ta hamsin ta Fentikos. Sa’ad da aka haɗa jerin bukukuwan kaka da bukukuwan bazara, sai a sami kwanaki 49 da suke kaiwa ga Fentikos, wanda yake nuna farkon tsawon kwanaki bakwai na Bukin Bukkoki. Fentikos da Bukin Bukkoki suna daidaituwa, kuma tare suna bayyana zamanin ruwan sama na ƙarshe wanda yake farawa da dokar Lahadi da take gabatowa nan ba da daɗewa ba, ya kuma ci gaba har sai an rufe lokacin jarrabawa, Ubangiji ya dawo, sa’an nan duniya ta huta, kamar yadda Asabarin shekara ta bakwai yake wakilta, wato rana ta takwas cikin jerin bakwai na Bukin Bukkoki.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Sa’ad da muka haɗa duka jerin ayoyi ashirin da biyu tare, muna yin haka ne saboda dalilai da dama. Duka jerin biyun ayoyi ashirin da biyu ne, ashirin da biyu kuwa zakka ce ta 220, alamar haɗuwar Allahntaka da ɗan’adamtaka.

Both lines represent the Hebrew alphabet of twenty-two letters.

Dukansu layukan biyu suna wakiltar haruffa ashirin da biyu na haruffan Ibrananci.

Both lines represent the feasts.

Dukkanin layukan biyun suna wakiltar bukukuwan.

Both lines represent the two harvest seasons of the year.

Dukansu layukan biyu suna wakiltar lokutan girbi guda biyu na shekara.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Dukansu biyun suna wakiltar aikin Kristi a cikin filin harabar, Wuri Mai Tsarki, da Wuri Mafi Tsarki. Lawiyawa yana nufin firistoci, kuma Yesu shi ne Babban Firist na Sama. Saboda waɗannan dalilai, muna da hujjar amfani da tsarin “layi bisa layi” ga ayoyi arba’in da huɗu na Lawiyawa ashirin da uku.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Fentikos ita ce ruwan sama na fari ga Kiristanci, kuma Bukukuwan Bukkoki shi ne ruwan sama na ƙarshe ga Kiristanci. Saboda haka muna daidaita “ranar Fentikos” ta bazara da kwanaki bakwai na Bukukuwan Bukkoki na kaka. Sa’ad da Sister White ta ce, “A cikin lokacin wahala dukanmu mun gudu daga birane da ƙauyuka,” tana nuna lokacin da mutanen Allah suke zaune a cikin jeji saboda tsanantawa. Zama a cikin bukkoki a lokacin Bukukuwan Bukkoki yana wakiltar tarihin da yake kaiwa kai tsaye zuwa ga hutun jubili na Asabaci domin duniya.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Ranar Fentikos tana nuna farkon kwanaki bakwai na Bukukuwan Bukkoki. Sa’an nan Jubilin yana wakiltuwa da rana ta takwas, wato ta kwanaki bakwai na Bukukuwan Bukkoki. Kwanaki biyar kafin bukin Bukkoki akwai Ranar Kafara. Saboda haka, kwanaki biyar kafin Fentikos, wadda take nuna farkon Bukukuwan Bukkoki—ana nuna shari’a. Kwanaki goma kafin shari’ar Ranar Kafara akwai bukin Kakaki. Sa’ad da aka haɗa layukan, kwanaki biyar kafin dokar Lahadi, wadda Fentikos ke wakilta, ana nuna shari’a. Kwanaki goma kafin wannan kuma, ana nuna bukin Kakaki.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Baftismar Almasihu ya wakilci mutuwarsa, binne shi, da tashinsa daga matattu. Waɗannan matakai uku ana wakiltarsu ta wurin mutuwarsa a Idin Ƙetarewa, binne shi da hutunsa a kan Asabar, da tashinsa daga matattu a ranar Lahadi. Kwanaki ukun mutuwarsa, binne shi, da tashinsa daga matattu alama ce guda ɗaya da ta ƙunshi matakai uku. Saboda haka, muna fara haɗa layukan biyu na bukukuwan bazara da na kaka a tashin daga matattu. Tashin daga matattu a rana ta uku yana fara wani zamani na kwana arba’in da tara da ke kaiwa zuwa Pentikost, wanda shi ne dokar Lahadi. Wannan zamani na kwana arba’in da tara yana da Idin Gurasa marar Yisti a gabansa, wanda yake farawa kwana ɗaya kafin haka kuma ya miƙe har kwana biyar bayan ranar nunan fari.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Daga tashin matattu na nunan fari zuwa ga dokar Lahadi akwai kwana arba’in da tara, dokar Lahadi kuwa ita ce kwana na hamsin. Kwana biyar kafin dokar Lahadi ana wakiltar shari’a, kuma kwana goma kafin wannan shari’a ana nuna gargadin ƙaho-ƙaho. Tashin matattu shi ne alamar hanya ta farko, sa’an nan kwana biyar bayan haka lokacin gurasa marar yisti ya ƙare. Kwana talatin bayan gurasa marar yisti ya ƙare, gargadin ƙaho-ƙaho yana faruwa. Kwana goma bayan haka ana nuna shari’ar Ranar Kafara, kuma kwana biyar bayan haka dokar Lahadi ta Fentikos ta zo.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Wannan yana bayyana alamomin hanya guda bakwai a cikin aiwatar da ƙa’ida a kan ƙa’ida na bukukuwan bazara da na kaka; farkon Gurasa Marar Yisti, tashin matattu, ƙarshen Gurasa Marar Yisti, gargaɗin ƙaho, shari’a, Fentikos, da ruwan sama na ƙarshe. An kafa waɗannan alamomin hanya guda bakwai a cikin Asabar ta bakwai ta alpha da kuma Asabar ta shekara ta bakwai ta omega. Alamomin hanya guda bakwai da aka shimfiɗa a tsakanin waɗannan Asabar biyu suna warewa kuma suna bayyana wani lokaci na kwanaki biyar, sa’an nan kuma wani lokaci na kwanaki talatin, wani lokaci na kwanaki goma, wani lokaci na kwanaki biyar, da kuma wani lokaci na kwanaki bakwai.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Sa’an nan, idan muka daidaita tashin Almasihu daga matattu, za mu ga wani lokaci na kwana arba’in inda Ya koyar da almajiran “fuska da fuska,” sannan daga baya aka ɗaukaka Shi. Sa’an nan kuma na kwana goma almajiran suna cikin ɗakin sama. Waɗannan kwanaki goma sun ƙare a Ranar Fentikos, wadda ita ce dokar Lahadi. Wannan yana ƙara wani lokaci na kwana arba’in da wani lokaci na kwana goma ga layin firistoci da Littafin Lawiyawa “23” ya wakilta.

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Daga tashin matattu akwai kwanaki biyar zuwa ƙarshen Burodi marar Yisti, sai kwanaki talatin zuwa gargaɗin ƙaho, sa’an nan kwanaki biyar zuwa hawan Almasihu zuwa sama, sa’an nan kwanaki biyar zuwa hukunci, sa’an nan kwanaki biyar zuwa kwanaki bakwai na ruwan sama na ƙarshe na Fentikos.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Farkon kwanaki bakwai na gurasa marar yisti yana biye da ranar gobe ta tashin matattu na nunan fari. Tashin matattu yana faruwa a cikin kwanaki bakwai na gurasa marar yisti, kuma kwanaki biyar bayan tashin matattu lokacin gurasa marar yisti ya ƙare.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Kwana talatin bayan ƙarshen Bikin Gurasa marar Yisti, ƙaho-ƙaho suna nuna gargaɗi.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Kwana biyar bayan gargaɗin ƙahoni, Kristi ya hau sama bayan ya yi koyarwa na kwana arba’in. Hawansa zuwa sama ya nuna farkon kwanaki goma a ɗakin sama.

Then five days after His ascension judgment is marked.

Sa’an nan kwanaki biyar bayan hawanSa sama, an yi alamar shari’a.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Kwana biyar bayan haka, dokar Lahadi ta Pentikos ta buɗe tsawon kwanaki bakwai na ruwan sama na ƙarshe.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Dubu ɗari da dubu arba’in da huɗu su ne waɗanda suke bin Ɗan Ragon duk inda Ya tafi. An kashe Iliya da Musa a ranar 18 ga Yuli, 2020. An kashe su a wurin da kuma aka gicciye Ubangijinmu. Tashin Kristi daga matattu ya kasance kwatanci na tashin matattu na ranar 31 ga Disamba, 2023. Kafin wannan rana, a cikin Yuli na 2023, wata murya a cikin jeji ta fara busa saƙo wanda aka wakilta a matsayin gurasa marar yisti. Yisti yana wakiltar kuskure, munafunci da zunubi, kuma saƙon daga jeji ba shi da yisti. Daga ranar 31 ga Disamba, 2023 har zuwa dokar Lahadi, Littafin Firistoci “23” ya tsara wani tsari na kafarar dubu ɗari da dubu arba’in da huɗu. Wannan tsari ya yi daidai da mafarkin Miller, Malakai uku da tagogin sama na Ru’ya ta Yohanna goma sha tara. Ya yi daidai da sa’a ta uku da ta tara a cikin mako mai tsarki daga 27 zuwa 34 AD.

We will continue these things in the next article.

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

> “‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

> “‘Ta wurin sani za a cika ɗakunan da dukan dukiyoyi masu daraja da masu daɗin gaske.’”

> “For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

> “Ga tunani da rai, kamar yadda yake ga jiki, dokar Allah ce cewa ana samun ƙarfi ta wurin ƙoƙari. Motsa jiki ne ke haɓaka ci gaba. Cikin jituwa da wannan doka, Allah ya tanada a cikin KalmarSa hanyoyin bunƙasa ta hankali da ta ruhaniya.”

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> “Littafi Mai Tsarki ya ƙunshi dukan ƙa’idojin da mutane suke bukatar su fahimta domin su cancanta ko dai ga wannan rai ko kuma ga rai mai zuwa. Kuma dukan mutane za su iya fahimtar waɗannan ƙa’idoji. Babu wani mai ruhin daraja koyarwarsa da zai karanta ko aya guda daga Littafi Mai Tsarki ba tare da ya sami wata tunani mai taimako daga gare ta ba. Amma koyarwar Littafi Mai Tsarki mafi daraja ba a samunta ta wurin nazari na lokaci-lokaci ko marar alaƙa da juna. Ba a gabatar da babban tsarin gaskiyarsa ta yadda mai karatu mai gaggawa ko marar kulawa zai iya gane shi ba. Yawancin taskokinsa suna kwance sosai a ƙarƙashin sama, kuma ba za a same su ba sai ta wurin bincike mai ƙwazo da ƙoƙari mai ɗorewa. Gaskiyoyin da suke haɗuwa su zama wannan babban cikakken abu dole ne a binciko su a kuma tattara su, ‘nan kaɗan, can kaɗan.’ Ishaya 28:10.”

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

> “Sa’ad da aka binciko su haka, aka kuma tattaro su wuri guda, za a ga cewa sun dace da juna daidai ƙwarai. Kowanne Bishara ƙarin cika ne ga sauran, kowace annabci kuwa fassarar wata annabci ce, kowace gaskiya kuma bunƙasa ce ta wata gaskiya. Misalai na tsarin ibadar Yahudawa ana bayyana su sarai ta wurin bishara. Kowace ƙa’ida cikin maganar Allah tana da matsayinta, kowace hujja kuma tana da muhimmancinta. Kuma cikakken ginin, a cikin tsari da aiwatarwa, yana ba da shaida ga Mawallafinsa. Irin wannan gini kuwa babu wata hankali face ta Madawwami kaɗai da za ta iya ƙirƙira ko tsara shi.

> “In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

> “A cikin binciken sassa dabam-dabam da kuma nazarin dangantakarsu, mafi girman ƙwarewar hankalin ɗan Adam ana kira su zuwa aiki mai tsanani. Babu wanda zai iya shiga irin wannan nazari ba tare da bunƙasa ƙarfin tunani ba.

> “And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

> “Kuma ba a cikin binciko gaskiya da tattara ta kaɗai ne darajar tunani ta nazarin Littafi Mai Tsarki take ba. Tana kuma cikin ƙoƙarin da ake bukata domin a fahimci jigogin da aka gabatar. Hankalin da yake shagaltuwa da al’amuran yau da kullum kaɗai, yakan taƙaitu ya raunana. Idan ba a taɓa ɗora masa aikin fahimtar manyan gaskiya masu faɗi da zurfi ba, bayan wani lokaci yakan rasa ikon girma. A matsayin kariya daga wannan lalacewa, kuma abin motsa ci gaba, babu abin da zai iya kai nazarin maganar Allah. A matsayin hanyar horas da hankali, Littafi Mai Tsarki ya fi kowane littafi tasiri, ko ma duk sauran littattafai a haɗe. Girman jigoginsa, sauƙi mai daraja na maganganunsa, kyawon siffofinsa na hoto, suna tayar da tunani su ɗaukaka su fiye da yadda wani abu zai iya yi. Babu wani nazari da zai iya ba da irin wannan ƙarfin tunani kamar ƙoƙarin fahimtar manyan gaskiya masu ban mamaki na wahayi. Hankalin da aka kawo haka cikin hulɗa da tunanin Madawwami ba zai yiwu ba face ya faɗaɗa ya ƙarfafa.”

> “And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

> “Kuma ma fi girma shi ne ikon Littafi Mai Tsarki wajen bunƙasa halin ruhaniya. Mutum, wanda aka halitta domin zumunci da Allah, a cikin irin wannan zumunci kaɗai ne zai iya samun rayuwarsa ta gaskiya da ci gabansa. Da yake an halicce shi domin ya sami mafi girman farin cikinsa cikin Allah, ba zai iya samun a cikin wani abu dabam abin da zai iya kwantar da marmarin zuciya ba, wanda zai iya ƙosar da yunwa da ƙishin rai. Wanda da ruhu na gaskiya da kuma mai koyuwa yana nazarin maganar Allah, yana neman ya fahimci gaskiyoyinta, za a kawo shi cikin sadarwa da Mawallafinta; kuma, sai dai idan da zaɓinsa ne shi kansa, babu iyaka ga yiwuwar ci gabansa.”

> “In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

> “A cikin faɗin salonta da batutuwanta iri-iri, Littafi Mai Tsarki yana da abin da zai tayar da sha’awar kowace tunani kuma ya taɓa kowace zuciya. A cikin shafukansa ana samun tarihin da ya fi kowane daɗewa; tarihin rayuwa mafi gaskiya ga ainihin rayuwa; ƙa’idojin mulki domin tafiyar da ƙasa, domin tsara tafiyar da gida—ƙa’idojin da hikimar mutum ba ta taɓa kai wa ba. Yana ƙunshe da falsafa mafi zurfi, waƙa mafi daɗi kuma mafi ɗaukaka, mafi cike da zafin ji kuma mafi cike da tausayawa. Rubuce-rubucen Littafi Mai Tsarki, ko da idan an ɗauke su a wannan hanya kaɗai, sun fi ayyukan kowane marubucin mutum daraja marar misaltuwa; amma iyakokinsu sun fi nisa ba iyaka, darajarsu kuma ta fi girma ba iyaka, sa’ad da aka dube su dangane da babban tunani na tsakiya. Idan aka dube su a cikin hasken wannan tunani, kowane batu yana samun sabuwar ma’ana. A cikin gaskiyoyin da aka bayyana cikin mafi sauƙin magana akwai ƙa’idoji masu ɗaukaka kamar sama kuma masu mamaye madawwama.”

> “The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

> “Jigon da ke tsakiyar Littafi Mai Tsarki, jigon da kowane sauran jigo a cikin dukan littafin yake tattaruwa a kansa, shi ne shirin fansa, maido da siffar Allah cikin ran mutum. Daga farkon ishara ta bege a cikin hukuncin da aka furta a Adnin har zuwa waccan alkawari ta ƙarshe mai ɗaukaka a cikin Ru’ya ta Yohanna, ‘Za su ga fuskarsa; sunansa kuwa zai kasance a goshinsu’ (Ru’ya ta Yohanna 22:4), saƙon kowane littafi da kowane sashe na Littafi Mai Tsarki shi ne bayyana wannan jigo mai banmamaki,—ɗaukaka mutum,—ikon Allah, ‘wanda yake ba mu nasara ta wurin Ubangijinmu Yesu Almasihu.’ 1 Korintiyawa 15:57.”

> “He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

> “Duk wanda ya fahimci wannan tunani, yana da fili marar iyaka a gabansa domin nazari. Yana da maɓallin da zai buɗe masa dukan taskar kalmar Allah.

> “The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

> “Ilimin fansa shi ne ilimin dukan ilimai; ilimin da yake abin nazarin mala’iku da kuma dukan masu hankali na duniyoyin da ba su fāɗi ba; ilimin da yake ɗaukar hankalin Ubangijinmu da Mai Cetonmu; ilimin da yake shiga cikin nufin da aka riƙa ɓoye a cikin tunanin Madawwami—‘wanda aka yi shiru game da shi tun zamanai na har abada’ (Romawa 16:25, R.V.); ilimin da zai zama abin nazarin waɗanda Allah ya fansa cikin zamanai marasa iyaka. Wannan shi ne mafi ɗaukakar nazari da mutum zai iya tsunduma a cikinsa. Fiye da kowane irin nazari, zai hanzarta tunani, ya kuma ɗaukaka rai.”

> “‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

> “‘Fifikon sani shi ne, hikima tana ba wa waɗanda suke da ita rai.’ ‘Maganganun da nake yi muku,’ in ji Yesu, ‘su ruhu ne, su ne kuma rai.’ ‘Wannan kuwa ita ce rai madawwami, su san Ka, Kai kaɗai ne Allah na gaskiya, da kuma Wanda Ka aiko.’” Mai-Wa’azi 7:12; Yohanna 6:63; 17:3, R.V.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> “Ƙarfin halitta da ya kira duniyoyi su wanzu yana cikin maganar Allah. Wannan magana tana ba da iko; tana haifar da rai. Kowane umarni alkawari ne; idan nufi ya karɓe shi, idan aka shigar da shi cikin rai, yakan zo tare da ran Wanda ba shi da iyaka. Yana sauya ɗabi’a kuma yana sāke halittar rai cikin surar Allah.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

> Rai da aka ba haka kuma ana kiyaye shi ta irin wannan hanya. “Da kowace kalma da take fitowa daga bakin Allah” (Matthew 4:4) mutum zai rayu.

> “The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

> “Anina, wato rai, tana ginuwa ne ta wurin abin da take ciyarwa a kai; kuma yana hannunmu mu tantance abin da za a ciyar da ita da shi. Yana cikin ikon kowane mutum ya zaɓi batutuwan da za su mamaye tunani su kuma siffanta hali. Game da kowane ɗan adam da aka ba shi dama ya sami nassosin Littafi Mai Tsarki, Allah yana cewa, ‘Na rubuta masa manyan abubuwan dokata.’ ‘Ka yi kira gare Ni, zan kuwa amsa maka, in nuna maka manyan abubuwa masu ƙarfi, waɗanda ba ka sani ba.’ Hosea 8:12; Irmiya 33:3.”

> “With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

> “Tare da maganar Allah a hannunsa, kowane ɗan Adam, ko’ina kuwa rabonsa na rayuwa ya faɗa, zai iya samun irin wannan abota kamar yadda ya zaɓa. A cikin shafukanta zai iya yin zance da mafi daraja kuma mafi kyawun mutane na jinsin ɗan Adam, kuma zai iya sauraron muryar Madawwami yayin da Yake magana da mutane. Yayin da yake nazari da tunani a kan batutuwan da mala’iku “ke marmarin dubawa cikinsu” (1 Bitrus 1:12), zai iya samun abotarsu. Zai iya bin sawun Malamin sama, ya kuma saurari kalmominsa kamar a lokacin da Ya yi koyarwa a bisa dutse da fili da kuma teku. Zai iya rayuwa a cikin wannan duniya cikin sararin samaniya na sama, yana isar wa masu baƙin ciki da masu fuskantar jaraba na duniya tunanin bege da marmarin tsarki; shi kansa yana ƙara kusantowa, har kullum yana ƙara kusantowa, cikin tarayya da Wanda ba a gani; kamar wancan na dā wanda ya yi tafiya tare da Allah, yana ƙara matsowa kusa da kusa da bakin ƙofar duniya madawwamiya, har sai ƙofofinta sun buɗe, ya shiga can. Ba zai sami kansa baƙo ba. Muryoyin da za su tarbe shi su ne muryoyin tsarkaka, waɗanda, ko da yake ba a ganin su, suka kasance abokansa a duniya—muryoyin da a nan ya koyi rarrabewa ya kuma ƙaunace su. Shi wanda ta wurin maganar Allah ya rayu cikin tarayya da sama, zai sami kansa a gida cikin abotar sama.” Ilimi, 123–127.

Back to Articles