The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Lokacin hatimin dubu ɗari da arba’in da huɗu, daga 11 ga Satumba, 2001, har zuwa dokar Lahadi mai zuwa ba da daɗewa ba a cikin Tarayyar Amurka, shi ne zamanin annabci inda ake cika kowace wahayi ta Maganar Allah a kwanaki na ƙarshe.

Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

Saboda haka ka ce musu, Haka Ubangiji Allah yake cewa; Zan sa wannan karin magana ta ƙare, ba kuma za su sāke amfani da ita a matsayin karin magana a cikin Isra’ila ba; amma ka ce musu, Kwanaki sun yi kusa, da kuma cikar kowace wahayi. Ezekiyel 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

A cikin wannan layin, mala’ika na uku ya sake zuwa, kuma a yin haka, ana wakiltar hakan da zuwan mala’ika na uku a ranar 22 ga Oktoba, 1844, zuwa ga tawayar 1863. An wakilta tawayar 1863 da tawaya ta fari ta Isra’ila ta dā a Kadesh, sabili da haka kuma ana wakiltar ta da dukan tarihin tun daga haye Bahar Maliya har zuwa tawaya ta fari a Kadesh. Tawaya ta fari a Kadesh ta kasance misali na tawaya ta biyu a Kadesh, saboda haka layin daga mutuwar Haruna zuwa ga tawaya ta biyu a Kadesh ana maimaita shi a cikin layin hatimcewa.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

An maimaita wannan a tarihin Millerites, daga 1840 har zuwa 1844, wanda baftismar Almasihu har zuwa gicciye ta yi wa alama, wadda kuma ta wakilci tarihin daga gicciye har zuwa jifan Istifanas da duwatsu. Layi bisa layi, kowane ɗaya daga cikin annabawan dā ya yi magana game da wannan zamani fiye da kwanakin da suka rayu a cikinsu.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“Kowane ɗaya daga cikin annabawan dā ya yi magana ne ba domin zamaninsa kaɗai ba, fiye da haka domin namu, domin annabce-annabcensu yana da ƙarfi a gare mu. ‘Yanzu kuwa dukan waɗannan abubuwa sun faru gare su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, mu da ƙarshen duniya ya zo a kanmu.’ 1 Korintiyawa 10:11. ‘Ba domin kansu ba, sai dai dominmu suka yi hidimar waɗannan abubuwa, waɗanda yanzu aka ba ku labarinsu ta wurin waɗanda suka yi muku wa’azin bishara da Ruhu Mai Tsarki wanda aka aiko daga sama; abubuwan nan kuwa mala’iku suna marmarin su leƙa cikinsu.’ 1 Bitrus 1:12....

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Littafi Mai Tsarki ya tara, ya kuma ɗaure taskokinsa wuri guda domin wannan ƙarni na ƙarshe. Dukan manyan al’amura da muhimman ma’amaloli masu tsarki na tarihin Tsohon Alkawari sun kasance, kuma suna, suna maimaita kansu a cikin ikkilisiya a waɗannan kwanaki na ƙarshe.” Selected Messages, littafi na 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Tsararraki na ƙarshe” su ne zaɓaɓɓen tsararrakin Bitrus, wato dubu ɗari da arba’in da huɗu, kuma an zaɓe su tun daga 11 ga Satumba, 2001 har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba, inda daga nan sai a ɗaukaka su a matsayin tuta. “Duk,” ba waɗansu kaɗan ba, amma “duk manyan al’amura da ma’amaloli masu tsanani” na Maganar Allah, suna “sake maimaita kansu” a cikin “tsararraki na ƙarshe” na “ikilisiya” ta “kwanaki na ƙarshe.” A cikin jerin hatimintawa, dukan littattafan Littafi Mai Tsarki suna haɗuwa kuma suna ƙarewa.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“A cikin Ru’ya ta Yohanna dukan littattafan Littafi Mai Tsarki suna haɗuwa kuma suna ƙarewa. A nan ne cikawar littafin Daniyel take. Ɗaya annabci ne; ɗayan kuma wahayi ne. Littafin da aka hatimce ba Ru’ya ta Yohanna ba ce, sai dai wannan ɓangare na annabcin Daniyel da ya shafi kwanaki na ƙarshe. Mala’ikan ya yi umarni, ‘Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin har zuwa lokacin ƙarshe.’ Daniyel 12:4.” Ayyukan Manzanni, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

“ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe,” wanda aka buɗe hatiminsa, shi ne wahayoyin da aka ba Daniyel a bakin manyan koguna biyu na Shinar, wato Ulai da Hiddekel. Waɗannan wahayoyi suna wakiltar Daniyel sura ta takwas, aya ta goma sha uku da ta goma sha huɗu, da kuma sura ta goma sha ɗaya, aya ta arba’in zuwa ta arba’in da biyar. Lokacin hatimcewar dubu ɗari da arba’in da huɗu shi ne tarihin da Almasihu, a matsayin Babban Firist na sama, yake hatimce zaɓaɓɓun ƙarni na ƙarshe har abada cikin dangantaka mai ƙunshe da allahntaka da kuma mutuntaka. Aya ta arba’in na Daniyel sura ta goma sha ɗaya tana bayyana dangantakar macijin, dabbar, da annabin ƙarya, waɗanda tare yanzu suke jagorantar duniya zuwa Armageddon, kamar yadda tarihin ƙahon Jamhuriyanci a kan dabbar duniya ya wakilta, wadda take mulki a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki a cikin tarihin aya ta arba’in. Aya ta arba’in kuma tana bayyana rarrabuwar masu hikima da marasa hikima da ke fayyace tarihin ƙahon Furotesta a cikin wannan tarihin guda, tun daga 1798 har zuwa dokar Lahadi da ke gabatowa nan ba da daɗewa ba.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Dukan “littattafan Littafi Mai Tsarki” suna “haduwa su ƙare” a cikin littafin Ru’ya ta Yohanna, kuma sa’ad da suka hadu, littafin Ru’ya ta Yohanna yana “cika” littafin Daniyel, kuma kalmar “cika” tana nufin kaiwa ga kamala. A lokacin hatimcewar dubu ɗari da arba’in da huɗu, kamar yadda aka wakilta a cikin littafin Ru’ya ta Yohanna, annabce-annabcen Daniyel waɗanda aka buɗe a kwanaki na ƙarshe ana kai su ga kamala, sa’ad da aka haɗa su tare layi bisa layi, a kan layin tarihi da aka wakilta a sura ta goma sha takwas na Ru’ya ta Yohanna, wanda ya fara da muryar da ke ayoyi na ɗaya zuwa uku, ya kuma ƙare da murya ta biyu ta aya ta huɗu.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Cikawar hangen annabci da Kogin Hiddekel ya wakilta a cikin littafin Daniyel, yana wakiltar cikawar hangen waje na maƙiyan mutanen Allah waɗanda suke tattake Wuri Mai Tsarki da runduna. Cikawar hangen annabci da Kogin Ulai ya wakilta a cikin littafin Daniyel, yana wakiltar cikawar hangen ciki na Almasihu yana bayyana a cikin mutanensa sa’ad da Ya cika alkawarin alkawari na haɗa allahntaka da ɗan’adamtaka a kan zaɓaɓɓiyar tsara ta ƙarshe.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Tarihin hatimcin da ya mai da hankali a kan ƙahon Jamhuriyya na dabbar ƙasa, ya fara da dabbar ƙasa ta furta Dokar Patriot a shekara ta 2001, kuma ya ƙare da furcin da Dokokin Baƙi da na Tayar da Fitina na 1798 suka wakilta, waɗanda a cikin Ru’ya ta Yohanna sura ta goma sha uku, aka wakilta a matsayin dabbar ƙasa tana magana kamar maciji. Dokokin Baƙi da na Tayar da Fitina na 1798 suna wakiltar ƙarshen wani layi da ya fara da furcin Sanarwar ’Yancin Kai a shekara ta 1776. A tsakiyar wannan lokacin tarihin annabci, dabbar ƙasa ta furta Kundin Tsarin Mulki ya fara aiki a shekara ta 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Maganar 1776 ta yi daidai da maganar Dokar Patriot, kuma Dokokin Baƙi da Tayar da Fitina suna wakiltar dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka. A tsakiyar wannan tarihi ya kamata a sami wata magana kuma wadda ta yi daidai da 1789. Muryar farko ta Ru’ya ta Yohanna goma sha takwas, ayoyi ɗaya zuwa uku, an fayyace ta sarai a matsayin mai zuwa a lokacin da aka rushe manyan gine-ginen Birnin New York. Muryar ta biyu ta aya ta huɗu, ita ma an fayyace ta sarai a matsayin dokar Lahadi mai zuwa nan ba da daɗewa ba. Duka waɗannan muryoyi muryoyin Allah ne, gama dukansu muryar mala’ikan ne wanda zai haskaka duniya da ɗaukakarsa, wanda ‘Yar’uwa White ta bayyana a matsayin mala’ika na fari na Ru’ya ta Yohanna goma sha huɗu. Yesu shi ne mala’ika na fari, kuma kullum yana misalta ƙarshen abu da farkonsa, saboda haka shi ne kuma mala’ika na uku, wanda shi ne mala’ikan da yake haskaka duniya da ɗaukakarsa.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

An kuma nuna mala’ika na fari a Ru’ya ta Yohanna sura ta goma, yana saukowa a ranar 11 ga Agusta, 1840, ta haka yana wakiltar saukowar mala’ikan a ranar 11 ga Satumba, 2001. Sister White ta faɗi kai tsaye cewa mala’ikan da ya sauko a sura ta goma, “ba wani ba ne face Yesu Almasihu.” Murya ta fari da ta biyu na Ru’ya ta Yohanna goma sha takwas, muryar Almasihu ce. Ana misalta wannan tarihin ta 1776, 1789 da 1798, lokacin da dabbar ƙasa ta yi magana sau uku. Muryar Almasihu da take magana a tsakanin muryoyi biyu na Ru’ya ta Yohanna goma sha takwas, ita ce lokacin da Yake magana a Ru’ya ta Yohanna sura ta goma sha ɗaya.

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

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

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

A watan Yuli na shekara ta 2023, wata murya daga sama (muryar Almasihu) ta fara tayar da shaidu biyu waɗanda dodon marar addini daga ramin zurfi marar ƙasa ya kashe a kan tituna. A wannan lokaci ne batutuwan da suka shafi Kundin Tsarin Mulkin Tarayyar Amurka suka zama batun annabci, domin a murya ta gaba, wadda 1798 ke wakilta, za a rushe Kundin Tsarin Mulkin gaba ɗaya. Kowanne daga cikin alamomin hanya uku na 1776, 1789 da 1798, suna daidaita da muryoyin allahntaka uku waɗanda aka nuna a matsayin Satumba 11, 2001, Yuli 2023, da dokar Lahadi mai zuwa nan ba da daɗewa ba.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Waɗannan matakai uku sun yi daidai da matakai uku na annoba ta uku, wadda ake wakilta da 11 ga Satumba, 2001, 7 ga Oktoba, 2023 da kuma dokar Lahadi mai zuwa nan ba da daɗewa ba, sa’ad da ƙaho na bakwai, wanda shi ne annoba ta uku, zai zo farat ɗaya a cikin sa’ar “babbar girgizar ƙasa”. A shekara ta 2023, sauyin kahoni biyu na dabbar ƙasa ya fara, kamar yadda mafarkin asirin siffa na Nebukadnezzar ya wakilta. Mafarkin Nebukadnezzar a sura ta biyu asiri ne wanda Allah kaɗai zai iya bayyanawa, kuma Ya bayyana shi ga waɗanda suka riga suka wuce gwaji na farko da aka wakilta a sura ta ɗaya ta Daniyel.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Daniyel da waɗansu ukun masu daraja a sura ta ɗaya waɗanda suka ci jarabawar farko, su ne waɗanda suka zaɓi su ci abincin sama suka ƙi abincin Babila. Su ne waɗanda Yohanna ya wakilta a Ru’ya ta Yohanna sura ta goma, waɗanda suke karɓar ƙaramin littafin daga hannun mala’ikan, wanda ba kowa ba ne face Yesu Almasihu, su ci saƙon da yake cikinsa. Su ne waɗanda suke a Yohanna sura ta shida, waɗanda suka zaɓi su ci naman su sha jinin manna ta sama, wanda wancan rukuni ya ƙi, sa’an nan suka juya baya ga Almasihu, ba kuma suka ƙara tafiya tare da Shi har abada ba, a sura ta SHIDA, aya ta SITTIN DA SHIDA.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

A cikin wannan layi Kristi yana koyarwa a Galili, wanda ke nufin “makulli” ko “wurin juyawa”. A can Ya gabatar da saƙon manna na sama, wanda almajiransa za su ci, kamar yadda Yohanna ya ci a cikin Ru’ya ta Yohanna sura ta goma, kuma kamar yadda Ezekiyel ya ci a sura ta uku, kuma Irmiya ya ci a sura ta goma sha biyar. Tarihin da Yohanna ya wakilta a cikin Ru’ya ta Yohanna sura ta goma, sa’ad da ya ci ƙaramin littafin, yana wakiltar tarihin Milleriyawa daga 1840 zuwa 1844, amma ya fi kai tsaye wakiltar zamanin hatimin dubu ɗari da arba’in da huɗu fiye da tarihin Milleriyawa. Wannan a bayyane yake a cikin surar ta wurin umarnin da aka ba Yohanna sa’ad da aka ce masa ya ci ƙaramin littafin.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

Sai na tafi wurin mala’ikan, na ce masa, Ka ba ni ƙaramin littafin. Sai ya ce mini, Ka karɓa, ka cinye shi; zai sa cikinka ya yi ɗaci, amma a bakinka zai yi zaƙi kamar zuma. Ru’ya ta Yohanna 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

A cikin ayar, an gaya wa Yohanna tun da farko, kafin ya ɗauki ya ci ƙaramin littafin, irin abin da saƙon da ya ci zai haifar. Mabiyan Miller ba su fahimci abubuwan da suke da zaƙi da ɗaci ba tun da farko game da cikar tarihi na alamar Yohanna ta layinsu na tarihin annabci. Amma an riga an gaya wa dubu ɗari da arba’in da huɗu tun da farko, kuma ana bukatar su sani. Sa’ad da Yohanna ya kwatanta ko dai tarihin motsin mala’ika na fari ko tarihin mala’ika na uku, saƙon yana haifar da rukuni biyu na masu sujada, sa’an nan kuma ya ƙare da ɗacin takaici. Sa’ad da Irmiya ya ci ƙaramin littafin, sai ya ƙi ya haɗa kai da “taron masu ba’a.”

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Ban zauna a cikin taron masu ba’a ba, ban kuma yi murna ba; na zauna ni kaɗai saboda hannunka: gama ka cika ni da fushi. Irmiya 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Sa’ad da Ezekiyel ya ci ƙaramin littafin, aka gaya masa ya kai saƙon ga ’yan tawaye na gidan Isra’ila, waɗanda ba za su saurara ba.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

Bugu da ƙari kuma ya ce mini, Ɗan mutum, ka ci abin da ka samu; ka ci wannan naɗaɗɗen littafi, sa'an nan ka je ka yi magana da gidan Isra'ila.... Amma gidan Isra'ila ba za su saurare ka ba; gama ba za su saurare ni ba: domin dukan gidan Isra'ila masu taurin kai ne, masu taurin zuciya kuma. Ezekiyel 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Sa’ad da Almasihu ya miƙa burodin sama, wato namansa da jininsa, ga cocinsa ta gida a Galili, rukunin da ya juya baya bai ƙara yin tafiya tare da Shi ba har abada, kuma gaskiyar cewa wannan ya faru a sura ta SHIDA, aya ta SITTIN DA SHIDA, tana nuna cewa cin ɗin shi ne na fari cikin tsarin gwaji mai matakai uku, wanda yake farawa da saukowar mala’ikan. Gwaji na biyu kuwa shi ne inda ake bayyanar da rukuni biyu ɗin, ko dai ta hanyar bambancin da ke tsakanin Ezekiyel da gidan Isra’ila mai taurin zuciya, ko kuma budurwai masu hikima da marasa hikima na farkon da ƙarshen Adventism, ko Irmiya tare da taron masu ba’a, ko kuma ta wurin Daniyel da manyan uku masu daraja a saɓanin masu hikimar Babila a sura ta biyu ta Daniyel.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

A cikin jerin Yohanna sura ta shida, isa Galili shi ne 11 ga Satumba, 2001. Saƙon cin naman jiki da shan jini shi ne tarihin da a ƙarshe yake kaiwa ga dokar Lahadi mai zuwa nan ba da daɗewa ba. “Kai ne abin da kake ci,” kamar yadda Daniyel da samari ukun nan masu daraja suka wakilta a sura ta ɗaya; kuma a Yohanna sura ta shida, waɗanda suka zaɓi su ci naman Kristi su kuma sha jininsa, suka zama surar abin da suka ci. Suka zama surar Kristi, alhali kuwa ɗayan rukuni, waɗanda suka juya baya suka daina tafiya tare da Kristi, suka bayyanar da surar dabbar. Rukuni ɗaya shi ne surar Mahalicci, ɗayan kuma surar halitta. Yohanna sura ta shida tana ƙara ma’anar “Galili” ga 11 ga Satumba, 2001, gama ma’anarta ita ce “makarin ƙofa,” ta haka tana nuna wurin juyawar al’amari ga almajiran. Shin za su juya zuwa ga abincin sama ne ko kuwa ga abincin Babila? A irin waɗannan wuraren juyawar annabci ne Kristi yake bayyana haske domin zamani mai biyo baya, kamar yadda saukowarsa a 2001 ta wakilta, sa’ad da aka haskaka duniya da ɗaukakarsa.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“Akwai darussa da za a koya daga tarihin zamanin da; kuma ana jawo hankali ga waɗannan, domin kowa ya fahimci cewa Allah yana aiki bisa waɗannan layuka a yanzu kamar yadda ya taɓa yi koyaushe. Ana ganin hannunsa cikin aikinsa da kuma a tsakanin al’ummai a yanzu, daidai kamar yadda yake tun daga lokacin da aka fara shelanta bishara ga Adamu a cikin Adnin.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Akwai lokuta da suke zama mahimman wuraren juyawa a tarihin al’ummai da kuma na ikkilisiya. A cikin tanadin Allah, sa’ad da waɗannan rikice-rikice dabam-dabam suka zo, ana ba da hasken da ya dace da wannan lokaci. Idan aka karɓe shi, akan sami ci gaban ruhaniya; idan kuwa aka ƙi shi, raguwar ruhaniya da rushewa gaba ɗaya sukan biyo baya. Ubangiji, cikin Kalmarsa, ya bayyana aikin bishara mai kutse kamar yadda aka gudanar da shi a da, kuma yadda za a gudanar da shi a nan gaba ma, har zuwa rikici na ƙarshe, sa’ad da hukumomin Shaidan za su yi motsinsu na ƙarshe mai banmamaki.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Allah kullum yana aiki bisa ga irin layukan tarihin da ya gabata, kuma ba Ya taɓa canzawa. Akwai “muhimman lokutan juyawa” (Galili), waɗanda su ne “rikice-rikice,” kuma a waɗannan “muhimman lokutan juyawa” ne ake ba da “haske domin wancan lokaci.” An ba da hasken lokacin hatimcewar ɗari da dubu arba’in da huɗu a rikicin da ya fara a ranar 11 ga Satumba, 2001. Idan aka “karɓi” wannan haske, akwai ci gaban ruhaniya; idan aka ƙi shi, sai koma-bayan ruhaniya da rushewar jirgin rayuwa su biyo baya.” Hasken yana haifar da rukuni biyu na masu sujada. Hasken da yake biye da muhimmin lokacin juyawa yana wakiltar saƙon da yake haifar da rukuni biyu na masu sujada.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Babi na biyu na littafin Daniyel yana kwatanta gwaji na biyu, gwajin da ya biyo bayan gwajin abinci na babi na ɗaya. A aya ta ɗaya ta babi na ɗaya na Daniyel, Yahuda ta riga ta faɗa hannun Nebukadnezzar, wanda daga nan ya zama mulki na farko na annabcin Littafi Mai Tsarki. Wannan ya kasance muhimmin juyin juya hali a tarihin al’ummai da kuma na Ikilisiya; babban rikici ne, kuma a lokacin ne aka ba da hasken gwajin abinci. Daniyel da waɗannan jarumai uku sun ci gwajin, sa’an nan kuma a babi na biyu, suka sāke wakiltar waɗanda suka ci gwaji na biyu. Gwaji na biyu kuwa gwaji ne game da wani asiri wanda babu wani mutum da ya sani, hatta Nebukadnezzar ma bai san shi ba.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Alamar gwajin ita ce siffar mafarkin Nebukadnezzar. Gwaji ne na rai da mutuwa a kan wata siffa da ba wanda ya sani. Wannan siffar ta bayyana masarautun annabcin Littafi Mai Tsarki, kuma a cikin surori na bakwai da na takwas na Daniyel, waɗannan masarautu ɗin na Daniyel biyu an wakilta su a matsayin namomin daji. Gwajin Nebukadnezzar shi ne gwajin “siffar namomin dajin”, wanda a kwanaki na ƙarshe yake faruwa a lokacin zaman hatimtar mutum dubu ɗari da arba’in da huɗu.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

A cikin kwanaki na ƙarshe, kafuwar siffar dabbar ita ce babban gwaji ga mutanen Allah, waɗanda Daniyel da samari uku masu daraja suke wakilta. Shi ne gwajin da dole su ci, kafin a sa musu hatimi; saboda haka, saƙon hatimtarwa-gwaji ne wanda ko dai yake haifar da wani rukuni da ke karɓar hatimin Allah kuma yake nuna siffar Allah, ko kuma wani rukuni da ke karɓar hatimin dabbar, sabili da haka yake nuna siffar dabbar. A cikin sura ta biyu ta littafin Daniyel, an hatimce saƙon siffar dabbar har zuwa tarihin lokacin da ya zama batun rai da mutuwa. Milleriyawa sun fahimci siffar Nebukadnezzar daidai, amma a cikin tarihin hatimtarwa ana buɗe wata ɓoyayyiyar gaskiya da take da alaƙa da siffar Nebukadnezzar, sai dai ga waɗanda suka karɓi saƙon da ya kamata a ci lokacin da mahangar juyin hali ta iso.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Wannan abinci shi ne saƙon ruwan sama na ƙarshe wanda ya fara sa’ad da mala’ikan Ru’ya ta Yohanna sha takwas ya sauko, kuma saƙon ruwan sama na ƙarshe shi ne tsarin layi bisa layi. Ba tare da cin wannan gaskiya ba, ba za a iya ganin saƙon ɓoye na samuwar siffar dabbar ba.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

An nuna wa Ellen White “a sarari, cewa za a kafa siffar dabbar kafin lokacin gwaji ya rufe.” Saƙon game da kafuwar siffar dabbar a cikin Daniyel 2 yana wakiltar kafuwar wannan siffar wadda za a gani ne kawai a cikin tarihin da ya biyo bayan “mahimmin juyi”, sa’ad da hasken zai kasance an ba da shi. Abin da yanzu ake fahimta game da siffar Nebukadnezzar shi ne, ba kawai ta gano masarautu huɗu na farko na annabcin Littafi Mai Tsarki ba, a’a, ta gano dukan masarautu takwas, kuma wannan fahimta tana haifar da sabon tsarin siffar-dabba.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Wannan gaskiya tana bayyana cewa dabbar ta takwas daga cikin bakwai take, kuma tana ƙara bayyana cewa Amurka, wadda ta fara kafa hoton dabbar, sa’an nan kuma ta tilasta wa dukan duniya su yi haka ma, za ta mallaki halin annabci na dabbar da take kafa hotonta. Wannan hoton ya haɗa da cewa ita ce ta takwas, wadda take daga cikin bakwai, kuma a cikin tarihin muryoyi uku na Almasihu, yana yi wa alama juyin mahangar ranar 11 ga Satumba, 2001, muryar shekarar 2023 tana kiran matattun, busassun ƙasusuwan shaidu biyun su tsaya da ƙafafunsu, da kuma muryar kiran fitowa daga Babila.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Muryar shekara ta 2023 ita ce muryar da take gano asirin siffar Nebukadnezzar da kuma lokacin da take magana.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

11 ga Satumba, 2001 yana wakiltar lokacin da ya fara a can, ya kuma ƙare a 18 ga Yuli, 2020. Lokacin murya ta biyu daga sura ta goma sha ɗaya yana wakiltar lokacin daga 18 ga Yuli, 2020, har zuwa murya ta uku a dokar Lahadi mai zuwa nan ba da daɗewa ba. Lokaci na biyu da ya fara a 18 ga Yuli, 2020, ya ƙunshi alamar hanya ta 3 ga Nuwamba, 2020, da alamar hanya ta 6 ga Janairu, 2021, sa’ad da waɗanda suka kashe shaidun biyu suka fara murna suna aika kyaututtuka, kuma ya ƙunshi Yuli, 2023, sa’ad da murya a jejin ta fara busa gargaɗin ƙaho na bakwai.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

“A gefen kogin Kebar, Ezekiyel ya ga wata guguwa tana kama da zuwa daga arewa, ‘wani babban gajimare, da wuta tana ninkewa a cikin kanta, kuma haske yana kewaye da ita, kuma daga tsakiyarta akwai kamar launin anbar.’ Wasu adadin ƙafafun taya, suna sarka da juna, halittu masu rai huɗu ne suke motsa su. A can sama bisa ga dukan waɗannan ‘akwai siffar kursiyi, kamar bayyanar dutse saffir: kuma a kan siffar kursiyin akwai siffa kamar bayyanar mutum a samansa.’ ‘Kuma a cikin kerubobin aka ga siffar hannun mutum a ƙarƙashin fikafikansu.’ Ezekiyel 1:4, 26; 10:8. Tsarin ƙafafun tayoyin ya kasance mai matuƙar sarƙaƙiya har da farko kallo ya zama kamar akwai rikicewa; amma suna motsi cikin cikakkiyar jituwa. Halittun samaniya, waɗanda hannun da ke ƙarƙashin fikafikan kerubobin yake riƙe da su yana kuma bishe su, su ne suke tura waɗannan ƙafafun tayoyi; a samansu kuwa, a kan kursiyin saffir, akwai Madawwami; kuma kewaye da kursiyin akwai bakan gizo, alamar jinƙan Allah.”

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Kamar yadda rikice-rikicen da suke kamar ƙafafun nan suke ƙarƙashin jagorancin hannun da yake ƙarƙashin fikafikan kerubobi, haka ma rikitarwar tafiyar al’amuran ’yan Adam take ƙarƙashin ikon Allah. A tsakiyar saɓani da hargitsin al’ummai, Shi wanda yake zaune a bisa kerubobi har yanzu yana shiryar da al’amuran duniya.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Tarihin al’ummai waɗanda, ɗaya bayan ɗaya, suka mamaye lokacin da wurin da aka ƙaddara musu, suna ba da shaida ga gaskiyar nan ba tare da sani ba, wadda su kansu ba su san ma’anarta ba, yana magana da mu. Ga kowace al’umma da kuma ga kowane mutum na yau Allah ya ƙayyade wuri a cikin babban shirinsa. A yau ana auna mutane da al’ummai da ma’aunin igiyar gwaji a hannun Shi wanda ba ya yin kuskure. Kowa, ta wurin zaɓinsa kansa, yana yanke makomarsa, kuma Allah yana mulkin komai domin cikar nufinsa.”

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

“Tarihin da babban NI NE ya zayyana a cikin Kalmarsa, yana haɗa mahaɗi bayan mahaɗi cikin sarkar annabci, tun daga madawwamiya a baya har zuwa madawwamiya a gaba, yana gaya mana inda muke a yau cikin jerin zamanai, da abin da za a iya sa ran zai faru a lokacin da ke tafe. Duk abin da annabci ya riga ya faɗa cewa zai faru, har zuwa wannan lokaci na yanzu, an bi sahunsa a kan shafukan tarihi, kuma za mu iya kasancewa da tabbaci cewa duk abin da har yanzu yana nan a gaba zai cika bisa tsarinsa.” Education, 177, 178.