“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“A cikin Wahayin Yahaya ne dukan littattafan Littafi Mai Tsarki suke haɗuwa kuma su ƙare. A nan ne cikar littafin Daniyel take.” Ayyukan Manzanni, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Gaskiyar da Yohanna ya bayyana a matsayin “Wahayin Yesu Almasihu,” wadda Zakin ƙabilar Yahuza yake ta kwance wa mutanensa hatiminta tun watan Yuli na 2023, tana samun kamala ne idan aka haɗa littafin Daniyel da littafin Ruʼuya ta Yohanna. Babi na biyu na littafin Daniyel yana wakiltar saƙon malaʼika na biyu a mahallin jarrabawar da ta shafi siffar dabbar a kwanakin ƙarshe. Yana fayyace wani tsarin jarrabawa da kuma wani takamaiman lokacin jarrabawa.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies her mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome typify the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Lokaci da tsarin da ke cikin sura ta biyu ta littafin Daniyel, waɗanda shekaru saba’in na zaman bautar Daniyel suka wakilta, sun kasance misalin annabci na lokacin gwajin Furotestantoci a tarihin mabiyan Miller. Furotestantoci sun gaza a tsarin gwajinsu, suka zama ’ya’yan Roma mata. Ta fuskar annabci, ɗiya tana wakiltar mahaifiyarta; Roma kuwa dabba ce ta annabci. Gazawarsu da sauyawar da suka yi daga baya suka zama ’ya’yan Roma mata suna wakiltar gwajin siffar dabbar a tarihinmu na yanzu a matsayin misalin annabci, domin sun sauya suka zama siffar dabbar. Saboda haka, shekaru saba’in na zaman bautar Daniyel, da kuma tarihin saƙon mala’ika na biyu a zamanin ƙungiyar mabiyan Miller, suna wakiltar tsarin gwajinmu na yanzu.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

A cikin tarihin saƙon mala’ika na biyu wanda ya fara a ranar 11 ga Satumba, 2001, akwai wani takamaiman zamani da kuma tsarin gwaji da aka wakilta a alamance a matsayin mafarkin siffa da namomin jeji na Nebukadnezzar; gama mulki a cikin annabcin Littafi Mai Tsarki shi ma dabba ne. Nebukadnezzar da manyan malaman addinin Kaldiyawa suna wakiltar waɗanda suka kasa gwajin, kuma Daniyel da mutanen kirki ukun nan suna wakiltar waɗanda suka ci gwajin. Zai iya bayyana kamar ba haka ba ne, amma an tabbatar da gazawar Nebukadnezzar a babi na uku na Daniyel.

In the testing process, which is represented in both Daniel chapters one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenances manifested the results of eating the king’s diet manifested the image of the beast.

A tsarin gwajin da aka kwatanta a surori na ɗaya da na biyu na littafin Daniyel, akwai takamaiman alamomin hanya na annabci waɗanda suka yi daidai da gaskiyoyin da aka bayyana kwanan nan a littafin Ru’ya ta Yohanna. A sura ta ɗaya, “kwanaki goma” sun wakilci lokacin gwajin da ya sa Daniyel ya bayyana da siffar jiki mafi kyau da kuma mafi ƙiba sakamakon cin abincin sama, yayin da ɗayan rukunin bābānni ya nuna siffar waɗanda suka ci abincin sarki. A ma’anar annabci, sarki yana wakiltar masarauta, haka kuma, a ma’anar annabci, sarki ko masarauta dabba ce. Waɗanda fuskokinsu suka nuna sakamakon cin abincin sarki sun nuna siffar dabbar.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

A cikin sura ta biyu na Daniyel, Daniyel yana addu’a domin ya fahimci ɓoyayyen “asiri” na mafarkin siffar Nebukadnezzar. Ya wajaba ya san menene mafarkin, kuma ya san abin da yake nufi. Yana wakiltar waɗanda suke neman fahimtar asiran da suke da alaƙa da buɗe Wahayin Yesu Almasihu a kwanaki na ƙarshe, gama buɗe Wahayin Yesu Almasihu shi ne “asiri” na annabci na ƙarshe da ake buɗewa kafin wa’adin jinkai ya ƙare. Dukan annabawa, har da Daniyel, suna nuna kwanaki na ƙarshe. Ƙoƙarin Daniyel na fahimtar “asirin” ya kasance ƙoƙari ne na rai-ko-mutuwa, kamar yadda gwajin siffar dabbar kuma yake ga mutanen Allah a kwanaki na ƙarshe.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

“Ubangiji ya nuna mini a sarari cewa za a kafa siffar dabbar kafin ƙofofin alheri su rufe; gama ita ce za ta zama babban gwaji ga mutanen Allah, wanda ta wurinsa za a ƙayyade makomarsu ta har abada.” Manuscript Releases, juzu’i na 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Addu’ar Daniyel, yayin da yake neman ya fahimci “asirin,” tana wakiltar wani takamaiman alamar hanya a tarihin mutanen Allah a kwanaki na ƙarshe. Littafin Daniyel yana ba da shaidu biyu waɗanda suke kafa alamar hanyar “addu’a” a kwanaki na ƙarshe. Wannan alamar hanya tana cikin lokacin da saƙo na biyu na kowane layin gyara yake wakilta.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, and the doubling of a word in Scripture is a symbol of the second angel’s message.

Mahallin annabci na addu’o’in biyu shi ne shekaru saba’in na zaman bauta, waɗanda a matsayin alama suke wakiltar “sau bakwai” na Littafin Firistoci sura ta ashirin da shida. A Daniyel sura ta biyu, a aya ta farko, an ambaci sunan “Nebukadnezzar” sau biyu, kuma ambaton kalma sau biyu a cikin Littafi Mai Tsarki alama ce ta saƙon mala’ika na biyu.

There are several references in the writings of Sister White that identify Daniel chapter three as a symbol of the Sunday law. Daniel chapter one possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three) without a first and second message.

Akwai nassoshi da dama a cikin rubuce-rubucen ’Yar’uwa White waɗanda suka nuna cewa sura ta uku ta littafin Daniyel alama ce ta dokar Lahadi. Sura ta ɗaya ta littafin Daniyel tana ɗauke da dukkan siffofin saƙon mala’ika na farko, kuma an sanar da mu cewa ba za a iya samun saƙo na uku (sura ta uku ta littafin Daniyel) ba tare da saƙo na farko da na biyu ba.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

An bayyana gwajin sifar dabbar ta bakin Ellen White a matsayin gwajin da dole ne mu ci nasara a cikinsa kafin ƙofa ta alheri ta rufe, kuma kafin a sa mana hatimi. Sa’ad da aka busa kiɗan a cikin Daniyel sura ta uku, ƙofa ta alheri ta rufe a ma’ana ta alama, gama sura ta uku tana wakiltar dokar Lahadi. Kiɗan Nebukadnezzar yana wakiltar waƙar da karuwar Taya ta fara rerawa ga sarakunan duniya a ƙarshen shekaru saba’in na alama da aka manta da ita a cikinsu.

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

Kuma zai faru a wannan rana, cewa za a manta da Taya har shekara saba’in, gwargwadon kwanakin sarki ɗaya: bayan cikar shekara saba’in, Taya za ta rera waƙa kamar karuwa. Ki ɗauki molo, ki kewaya birnin, ke karuwar da aka manta da ke; ki yi daɗin kiɗa, ki rera waƙoƙi masu yawa, domin a tuna da ke. Kuma zai faru bayan cikar shekara saba’in, cewa Ubangiji zai ziyarci Taya, ita kuwa za ta koma ga ladan karuwancinta, kuma za ta yi karuwanci da dukan mulkokin duniya a bisa fuskar duniya. Ishaya 23:15–17.

Sister White identifies the three angels’ messages as three tests.

’Yar’uwa White ta bayyana saƙonnin mala’iku uku a matsayin gwaje-gwaje uku.

“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

“Da yawa daga cikin waɗanda suka fita don su taryi Ango a ƙarƙashin saƙonnin mala’ika na fari da na biyu, sun ƙi na ukun, saƙon gwaji na ƙarshe da za a ba wa duniya, kuma irin wannan matsayi ne za a ɗauka sa’ad da za a yi kira na ƙarshe.” Review and Herald, Oktoba 31, 1899.

Upon several witnesses, Daniel chapter two is the second angel’s message. The history of the empowerment of the first angel until the judgment is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two takes place within the seventy years, which is a symbol of the “seven times”.

Bisa ga shaidu da dama, sura ta biyu ta littafin Daniyel ita ce saƙon mala’ika na biyu. Tarihin ba wa mala’ika na farko iko har zuwa lokacin shari’a shi ne tarihin da shekaru saba’in na zaman bautar Daniyel suke wakilta. Mahallin addu’ar Daniyel a sura ta biyu ya kasance ne a cikin shekaru saba’in ɗin, waɗanda suke alamar “lokatai bakwai”.

The prayer of chapter nine begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Addu’ar babi na tara tana farawa da nuni kai tsaye ga shekaru saba’in. Mahallin annabci na addu’o’in biyu ɗaya ne. Suna wakiltar fannoni daban-daban na addu’a ɗaya, amma an sanya dukansu a mahalli guda na “lokatai bakwai,” kuma dukansu sun yi daidai da alamar hanya ta “addu’a” da ke cikin tarihin mutum dubu ɗari da arba’in da huɗu na kwanakin ƙarshe.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time all have transition points that align with one another, and all three transition points are set within the context of the “seven times”.

Sa’ad da Daniyel yake addu’a a sura ta tara, yana cikin wani “lokacin sauyi” na annabci daga mulkin Babila zuwa mulkin mutanen Mediya da na Farisa. Wannan matakin sauyi kuma wata alamar hanya ce, haka kuma ya yi daidai da irin wannan matakin sauyi a yunƙurin mala’ika na uku, sa’ad da mutanen Allah suke mutuwa a titi a matsayin “mutanen Lawudikiya”, sannan su fito daga kabari a matsayin “mutanen Filadelfiya”. Matakin sauyi na yunƙurin mala’ika na farko ya yi daidai da matakin sauyi na Daniyel da kuma yunƙurin mala’ika na uku, kuma dukkan ukun suna da alaƙa kai tsaye da “lokatai bakwai” na Littafin Firistoci sura ta ashirin da shida. Sauyin daga Filadelfiya zuwa Lawudikiya a yunƙurin mabiya Miller ya faru ne tare da zuwan “sabon haske” game da “lokatai bakwai” a 1856, da kuma ƙin amincewa da “lokatai bakwai” gaba ɗaya da ya biyo baya a 1863. Daniyel a sura ta tara, da yunƙurin mala’ika na farko a zamanin mabiya Miller, da yunƙurin mala’ika na uku a zamaninmu, duk suna da matakan sauyi da suka yi daidai da juna, kuma dukkan waɗannan matakan sauyi guda uku suna cikin mahallin “lokatai bakwai”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

A cikin tarihin tsarin gwaji, Daniyel yana wakiltar manzon da aka ba shi haske, wanda ya fara raba shi ga sahabbansa uku; ta haka yana zama alamar annabcin rawar “Iliya”, wanda shi ne “muryar mai kira cikin jeji”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Asiri” na Daniyel sura ta biyu yana bayyana cewa mulki na takwas na annabcin Littafi Mai Tsarki yana “cikin bakwai” mulkokin. Da yake shi ne wakilci na farko na mulkokin annabcin Littafi Mai Tsarki, saboda haka yana da alaƙa da wakilci na ƙarshe na mulkokin annabcin Littafi Mai Tsarki da ake samu a Ru’ya ta Yohanna sura ta goma sha bakwai. Mulki na takwas, da yake yana “cikin bakwai” mulkokin da suka gabace shi, yana magana ne game da maɓuɓɓugar canji wadda take kafa Babila ta zamani a matsayin haɗin kai mai ninki uku na maciji, da dabba, da annabin ƙarya. Mafarkin siffar da Nebukadnezzar ya yi yana bayyana ne, a ƙarshe, mulki na takwas na duniya a tarihin annabci.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Mulki dabba ne a annabcin Littafi Mai Tsarki, saboda haka gaskiyar da mafarkin siffar da Nebukadnezzar ya gani yake wakilta ita ce nuni na farko ga dabbar ƙarshe, kamar yadda kuma aka bayyana a Ru’ya ta Yohanna sura ta goma sha bakwai. Saboda haka, mafarkin Nebukadnezzar a ƙarshe mafarki ne na siffar dabba ta takwas kuma ta ƙarshe. Mafarki ne na “siffar dabbar”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, which are represented by Daniel’s seventy years of captivity, always possess the same theme.

Wannan shi kansa tabbaci ne na muhimmancin gane lokacin da sauyi ke faruwa a cikin tafiyar mala’ika na uku, amma “asirin” kuma shi ne mabuɗin da ke haɗawa da kuma tabbatar da abubuwa da yawa daga cikin waɗanda maƙalolin da suka gabata suke ta fayyacewa game da tarihin da ya biyo bayan 18 ga Yuli, 2020. A cikin waɗannan maƙaloli, an gabatar da cewa alamomin hanya guda huɗu na kowane ɗaya daga cikin yunƙurorin gyara masu tsarki, waɗanda shekarun zaman bauta saba’in na Daniyel ke wakilta, a koyaushe suna da jigo iri ɗaya.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message, was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Waɗancan alamomin hanya huɗu na zamanin Kristi sun kasance cikin mahallin “mutuwa da tashin matattu”. Alamar hanya ta farko, wadda ta wakilci ba wa saƙon farko iko, ita ce baftismar Kristi, wato alamar mutuwa da tashin matattu. Alamar hanya ta biyu, wadda take wakiltar rashin cikar fata na farko a wannan tarihin, ita ce mutuwa da tashin Li’azaru daga matattu. Alamar hanya ta uku ita ce shiga Urushalima cikin nasara, wadda take wakiltar Kiran Tsakar Dare. Kristi yana kan hanyar zuwa mutuwarsa da tashinsa daga matattu, kuma Li’azaru, rayayyen wakilin mutuwa da tashin matattu, shi ne ya jagoranci jerin gwanon. Li’azaru kuma yana tabbatar da cewa a lokacin shelar Kiran Tsakar Dare, ana “hatimce” mutanen Allah.

“This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

“Wannan mu’ujiza mafi girma, tashin Li’azaru daga matattu, ta kasance domin ta sa hatimin Allah a kan aikinsa da kuma a kan ikirarinsa na allahntaka.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Alamar hukunci ta huɗu ita ce gicciye, wanda kuma ya kasance mutuwa da tashin matattu. Lokacin waɗannan alamomi huɗu yana wakiltuwa da shekaru saba’in na kangin da Daniyel ya ambata.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840, was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

A tarihin mabiya Miller, jigon shi ne “ƙa’idar ɗaukar rana ɗaya a matsayin shekara ɗaya”, kuma ranar 11 ga Agusta, 1840, ta kasance tabbacin wannan ƙa’ida. Rashin cikar bege na farko ya kasance sakamakon yin amfani da ƙa’idar ɗaukar rana ɗaya a matsayin shekara ɗaya ba daidai ba. A cikin Kiran Tsakar Dare ne ƙa’idar ɗaukar rana ɗaya a matsayin shekara ɗaya ta kai ga kamala dangane da annabcin shekaru dubu biyu da ɗari uku da kuma annabcin shekaru dubu biyu da ɗari biyar da ashirin, sa’an nan Shari’ar Bincike ta fara lokacin da waɗannan annabce-annabcen bisa ƙa’idar ɗaukar rana ɗaya a matsayin shekara ɗaya suka cika a ranar 22 ga Oktoba, 1844. Jigon dukan alamomin hanya huɗu a tarihin mabiya Miller shi ne “ƙa’idar ɗaukar rana ɗaya a matsayin shekara ɗaya”. Shekaru saba’in na zaman bautar Daniyel suna wakiltar lokacin waɗannan alamomin hanya huɗu.

In the days of King David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

A zamanin Sarki Dawuda, jigon magana shi ne “akwatin Allah”. Sa’ad da aka ba Dawuda iko, sai ya ƙuduri aniyar kawo akwatin zuwa birnin Dawuda.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

Dawuda kuwa ya ci gaba, ya ƙara girma, kuma Ubangiji Allah Maɗaukakin Runduna yana tare da shi. 2 Sama’ila 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks is represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Rashin cikar fata na farko ya faru ne sa’ad da Uzzah ya yi zunubi ta wurin taɓa akwatin alkawari. Alamar hanya ta uku ita ce lokacin da Dauda ya fahimci cewa Ubangiji ya albarkaci gidan Obededom, mutumin Gat, inda aka ajiye akwatin alkawari tun lokacin tawayen Uzzah. Daga nan Dauda ya je ya ɗauko akwatin alkawari domin shigarsa Urushalima cikin nasara (sai dai matarsa ta nuna fushi fiye da kima da “rashin cikar fata” game da shigar Dauda). Akwatin alkawari yana wakiltar kowace ɗaya daga cikin waɗannan alamomin hanya guda huɗu. Shekaru saba’in na zaman bautar Daniyel ne suke wakiltar tsawon lokacin waɗannan alamomin hanya guda huɗu.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

A ranar 11 ga Satumba, 2001, an saki Musuluncin “Kaito na uku”, sa’an nan kuma aka hana shi. Ranar 18 ga Yuli, 2020, hasashe ne da ya gaza game da rawar da Musulunci zai taka. Saƙon da yake kawo matattun ƙasusuwan busassu zuwa rai yana fitowa ne daga “iskoki huɗu”, waɗanda alama ce ta Musulunci kuma suna wakiltar saƙon Kukan Tsakiyar Dare. Rushewar ƙasa da ke biyo bayan ridda ta ƙasa ta dokar Lahadi a cikin Amurka, Musuluncin “Kaito na uku” ne yake janyowa. Tsawon lokacin waɗannan alamomin hanya huɗu ana wakilta shi da shekaru saba’in na bauta na Daniyel.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Motsin mala’ikan fari yana wakiltar motsin mala’ika na uku, kuma saƙon Kukan Tsakar Dare a tarihin Milleriyawa gyara ne ga hasashen da ya gaza wanda ya haifar da baƙin cikin farko.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Waɗanda suka yi baƙin ciki sun gani daga cikin Nassosi cewa suna cikin lokacin jinkiri, kuma dole ne su yi haƙurin jira cikar wahayin. Shaidar nan ɗaya da ta sa su sa ido ga Ubangijinsu a shekara ta 1843, ita ce ta sa su sa ran sa a shekara ta 1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Shaidar da ke nuna harin Musulunci a kan Nashville ita ce kuma shaidar harin da za a kai wa Nashville a matsayin martani ga tilasta yin ibada a ranar Lahadi. Rubuce-rubucen Ruhun Annabci ba sa taɓa gaza. An bayyana tsinkayar harin da za a kai wa Nashville a cikin rubuce-rubucen Ruhun Annabci. Tsinkayar da ta shafi Nashville za ta cika, amma tsinkayar harin da za a kai wa Nashville za ta dogara ne a kan gyaran tsinkayar da ta gabata wadda ba ta cika ba, kamar yadda ya kasance a tarihin mabiya Miller. Tana cika ne a alamar hanya ta huɗu, wadda ita ce alamar hanyar da ke wakiltar “hukunci”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Yesu koyaushe yana bayyana ƙarshe ta wurin farko, kuma alamar hanya ta farko ta 11 ga Satumba, 2001, hari ne da Musulunci ya kai, don haka a lokacin hukuncin dokar Lahadi, za a kai harin Musulunci kan Nashville. Mai yiwuwa ne ƙwarai harin ya shafi wasu wurare ma, amma saƙon Kukan Tsakar Dare shi ne saƙon da ke gyara saƙon da ya haifar da rashin cikar bege na farko. Zunubin ɗora batun lokaci a kan annabcin ne ya haddasa rashin cikar bege na farko, ba kalmomin Ellen White ba.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years) are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001, was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Yana da muhimmanci a fahimci cewa jigo ɗaya ne yake jagorantar alamomin hanya huɗu waɗanda suke farawa daga lokacin “ƙarfafawa” ga saƙon farko (wadda a littafin Daniyel take faruwa a farkon shekaru saba’in na alama). Idan ka amince cewa ranar 11 ga Satumba, 2001, cikar annabci ce, to, ta fuskar annabci, ka ci “littafin da aka ɓoye”. Mutane ƙalilan ƙwarai ne da gaske suka ci wannan gaskiya, amma akwai waɗansu, waɗanda Daniyel yake wakilta, da suka ƙudura a zukatansu cewa ba za su ƙazantar da kansu da abincin Babila ba. Duk da haka, akwai waɗanda suke iƙirarin gaskata cewa ranar 11 ga Satumba, 2001, cikar annabci ce, amma suna jayayya cewa ba Musulunci ba ne, sai dai iyalin Bush, ko masu ra’ayin dunkulewar duniya, ko ’yan ƙungiyar Jesuit, ko CIA, ko kuma haɗakar wasu daga cikin waɗanda aka saba ambata, waɗanda masu ƙirƙiro ra’ayoyin makirci na zamani suke yawan amfani da su. A matsayinsa na Alfa da Omega, Yesu yana bayyana ƙarshen ta wurin farkon; saboda haka, idan mun yi kuskure game da abin da aka wakilta ta fuskar annabci a ranar 11 ga Satumba, 2001, muna lalata ikonmu na rarrabe Kalmar annabci ta “gaskiya” yadda ya dace.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Ba da iko” ga saƙo na farko a tarihin Millerite shi ne Musulunci na Bala’i na biyu, kuma wannan ba da ikon ya kasance alama ta ba da ikon da aka yi a ranar 11 ga Satumba, 2001, wanda Musulunci na Bala’i na uku ya kawo.

Islam at the first waymark identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Musuluncin da ke a alamar hanya ta farko yana bayyana Musuluncin da ke a alamar hanya ta ƙarshe. Alamar hanya ta ƙarshe tana wakiltar hukunci, kuma a lokacin dokar Lahadi ne ake yi wa Amurka shari’a. Saƙo na biyu na Ezekiyel a sura ta talatin da bakwai ne yake ta da matattu, kuma wannan saƙo shi ne saƙon alamar hanya ta uku, wato Kiran Tsakar Dare. Shi ne saƙon buga hatimi, kamar yadda aka nuna shi a alamance ta wurin shigar Almasihu cikin nasara yana hawan “jaki”, wanda yake alamar Musulunci. Musulunci ne yake ɗauke da saƙon buga hatimi na Kiran Tsakar Dare.

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

Ku gaya wa ’yar Sihiyona, Ga shi, Sarkinki yana zuwa gare ki, mai tawali’u, yana kuma zaune a kan jaki, da kuma ɗan jaki, ɗan jakanya. Matta 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which are also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe as the power that brings judgment upon the United States at the Sunday law and produces the national ruin that follows the decree.

Annabcin Ezekiyel na biyu ya fito ne daga “iskoki huɗu”, waɗanda su ma alama ce ta Musulunci. Yana da matuƙar muhimmanci a fahimci wannan gaskiya sarai, domin saƙon da ake kira Kukan Tsakar Dare shi ne saƙon da ke bayyana Musuluncin Kaito na Uku a matsayin ƙarfin da ke kawo hukunci a kan Amurka a lokacin dokar Lahadi, ya kuma haddasa rugujewar ƙasar da ke biyo bayan wannan umurni.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Ƙahoƙi Bakwai na Wahayin Yahaya hukuncin Allah ne a kan tilasta bautar ranar Lahadi da duka Roma arna da kuma Roma ta paparoma suka yi.

  • The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

    An kawo Kakaki huɗu na farko a kan Roma arna bayan Konstantinus ya tilasta dokar Lahadi ta farko a shekara ta 321.

  • The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

    Ƙaho na biyar da na shida (waɗanda su ma su ne masifun farko da na biyu na Musulunci), su ne hukunce-hukuncen Allah a kan Roma ta Paparoma saboda dokar Lahadin Paparoma da aka kafa a Majalisar Orleans, a shekara ta 538.

  • The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

    Ƙaho na bakwai (wanda shi ne Bala’i na uku na Musulunci), shi ne hukuncin da za a kawo a kan Amurka sa’ad da za ta tilasta bautar Lahadi a nan gaba kaɗan.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020, represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then comes the fourth waymark of the fulfillment of the failed prediction of July 18, 2020, at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Musuluncin Kaito na uku yana wakiltar alamar hanya ta farko ta ranar 11 ga Satumba, 2001. Hasashen da bai cika ba game da harin da Musulunci zai kai wa Nashville a ranar 18 ga Yuli, 2020, yana wakiltar rashin cikar tsammani na farko, wato alamar hanya ta biyu. Saƙon “iskoki huɗu” na Musulunci, kamar yadda aka wakilta a annabcin Ezekiyel na biyu a sura ta talatin da bakwai, yana wakiltar Kiran Tsakar Dare, wato alamar hanya ta uku; sannan alamar hanya ta huɗu ta zo, wato cikar hasashen ranar 18 ga Yuli, 2020, wanda bai cika ba, a lokacin dokar ranar Lahadi. Waɗannan su ne alamomin hanya huɗu na annabci da suke faruwa a tarihin annabci na dubu ɗari da arba'in da huɗu, kamar yadda aka wakilta ta wurin shekaru saba'in na zaman talala na Daniyel.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Ganewa saƙon Kukan Tsakar Dare babban muhimmin ɓangare ne na “asirin” da aka bayyana ta wurin alama ga Daniyel, sa’ad da ya yi addu’a domin ya fahimci mafarki na siffar da Nebukadnezzar ya gani. Addu’arsa alamar hanya ce da take a ƙarshen kwanaki uku da rabi na mutuwa ga shaidu biyu na Ru’ya ta Yohanna goma sha ɗaya. Addu’ar Daniyel ta Littafin Firistoci ashirin da shida, kamar yadda aka rubuta a sura ta tara, ta kasance a shekara ta fari ta Dariyus. Wannan yana sanya addu’o’insa a wuraren sauyi.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Matsayin sauyi a tarihin Millerite shi ne shekara ta 1856, lokacin da motsin Millerite ya sauya daga Filadelfiya zuwa Laodikiya bisa ga James da Ellen White. A waccan shekarar kuma, “sabon haske” game da “bakwai lokuta” ya bayyana a cikin maƙalun Hiram Edson na Review and Herald, amma a shekara ta 1863 (“bakwai lokuta” daga baya), an ƙi “bakwai lokuta” gaba ɗaya. Daniyel ya yi addu’ar “addu’ar” da aka bayyana a matsayin “magani” ga “warwatsewar” “bakwai lokuta” a matsayin sauyi tsakanin mulki na farko da na biyu na annabcin Littafi Mai Tsarki.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Uku da rabi alama ce ta shekaru dubu ɗaya da ɗari biyu da sittin, waɗanda kuma su ne alamar “lokuta bakwai.” A ranar 18 ga Yuli, 2020, motsin Laodicea na Future for America ya bayyana tawaye ga umarnin Allah na kada a ƙara ɗaura saƙon annabci a kan lokaci har abada. Sa’an nan aka “kashe” motsin, aka kuma “warwatsa” shi a titin Ru’ya ta Yohanna goma sha ɗaya, wanda ya ratsa ta kwarin ƙasusuwan matattu busassu na Ezekiyel. A ƙarshen wancan lokacin na “warwatsewa,” wanda kuma shi ne “lokacin jira” na misalin budurwai goma, yanzu ana kiran su su fito daga kaburburansu ta wurin “murya mai kira” daga cikin “hamada” na kwanaki “uku da rabi.”

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer; it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Kamar yadda mabiya Miller suka gane a ƙarshe cewa a wancan lokacin suna cikin “lokacin jinkiri” na Matiyu sura ta ashirin da biyar da Habakkuk sura ta biyu, haka kuma wajibi ne “matattun shaidu biyu” su gane inda suke sa’ad da “muryar da ke cikin jeji” ta yi kira. Dole ne su gane cewa suna “a warwatse”. Wannan ganewa kira ne zuwa ga “addu’a”, amma ba addu’a kawai ba; kira ne zuwa ga addu’ar Daniyel ta Littafin Firistoci sura ta ashirin da shida. Ba tare da wannan takamaiman addu’a ba, babu farfaɗowa. Farfaɗowar tana nuna lokacin sauyawa daga Lawodikiya zuwa Filadelfiya, kuma tana haifar da lamarin annabci na kasancewar na takwas ɗaya daga cikin bakwai ɗin, kamar yadda mutum-mutumin Nebukadnezzar a Daniyel sura ta biyu ya tabbatar.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Sa’ad da aka cika wannan addu’ar tuba da furci, alkawarin kuwa shi ne Allah zai tuna da alkawarinsa, ya kuma tattara mutanensa da suka warwatsu. Annabcin farko na Ezekiyel ya tattaro ƙasusuwan wuri guda, sa’an nan kuma annabcin sa na “iskoki huɗu” ya mai da “Filadelfiyawa” waɗanda aka haifa sabo zuwa runduna mai ƙarfi… runduna mai ƙarfi wadda, bisa ga Ru’ya ta Yohanna sura ta goma sha ɗaya, daga nan za a “ɗaga ta zuwa sama” tare da “gajimare na mala’iku”. Su ne kuwa “tutar” Ubangiji.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Ɓoyayyen asirin” Daniyel sura ta biyu, kamar yadda Zakin ƙabilar Yahuda yake bayyana shi yanzu, yana tabbatar da al’amarin “kasancewar na takwas daga cikin bakwai”…kuma duk sauran ɓangarorin annabci da ke cikin Daniyel sura ta biyu sun jitu da jerin abubuwan da aka annabta game da shaidun nan biyu na Ru’uya ta Yohanna sura ta goma sha ɗaya. Ana “ɗaga shaidun nan biyu na Ru’uya ta Yohanna sura ta goma sha ɗaya a matsayin tuta” a “sa’a” ɗaya da zuwan dokar Lahadi, domin ana ɗaga su a lokacin “babbar girgizar ƙasa” ta Ru’uya ta Yohanna sura ta goma sha ɗaya. “Babbar girgizar ƙasa” tana ruguza kashi ɗaya cikin goma na birnin, kuma Tarayyar Jihohin Amurka ita ce babban sarki a cikin “sarakuna goma”, kamar yadda Faransa ta kasance, sa’ad da “girgizar ƙasa” ta Juyin Juya Halin Faransa ta shafe Faransa gaba ɗaya, a cikar abin da aka annabta a Ru’uya ta Yohanna sura ta goma sha ɗaya.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Cikakkiyar cikar waccan girgizar ƙasa tana tabbata a kan dabbar “ƙasa”, kuma dokar Lahadi a masarautar dabbar ƙasa tana haifar da girgizawa. Cikakkiyar cikar “girgizar ƙasa” ta Ru’ya ta Yohanna sura ta goma sha ɗaya ita ce dokar Lahadi sa’ad da aka “girgiza” dabbar “ƙasa”, kuma halakar ƙasa ta biyo bayan ridda ta ƙasa. A wannan sa’a, shaidun nan biyu “ana ɗaga su a matsayin tuta”. Suna “hawa zuwa sama a cikin gizagizai”, kamar yadda Almasihu ya hau zuwa sama a karo na ƙarshe. An rubuta kalmominsa na ƙarshe ga almajiran, waɗanda suke alamar mutanen Allah na kwanakin ƙarshe, waɗanda su ma za a ɗaga su zuwa sama a matsayin tuta, a cikin littafin Ayyukan Manzanni.

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

Sai ya ce musu, “Ba naku ba ne ku san lokatai ko zamani, waɗanda Uba ya sa a cikin ikon kansa. Amma za ku karɓi iko, bayan Ruhu Mai Tsarki ya sauko a kanku; kuma za ku zama shaiduna a Urushalima, da cikin dukan Yahudiya, da Samariya, har ma zuwa iyakar duniya.” Da ya faɗi waɗannan abubuwa, suna kallo, sai aka ɗauke shi sama; kuma gajimare ya ɓoye shi daga ganinsu. Ayyukan Manzanni 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Waɗanda za su zama “alama” dole ne su juya baya daga yin amfani da “lokuta da zamani”, idan suna so su karɓi ikon Ruhu Mai Tsarki domin su cika aikin “alama”.

The “secret” that was revealed to Daniel in chapter two is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letters of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Asirin” da aka bayyana wa Daniyel a sura ta biyu shi ne asirin Wahayin Yesu Almasihu wanda ake buɗe hatiminsa gab da ƙarewar lokacin alheri. Wannan “asiri” ya ƙunshi “ɓoyayyen tarihin” “Tsawa Bakwai.” An gina tsarin wannan tarihi bisa kalmar Ibrananci da aka samar ta hanyar haɗa harafi na farko, na goma sha uku da na ƙarshe a jerin haruffan Ibrananci. Idan aka haɗa waɗannan haruffa, suna samar da kalmar Ibrananci mai ma’anar “gaskiya.” Yesu shi ne “gaskiya”, shi ne kuma Na Farko da Na Ƙarshe. Waɗannan haruffa uku suna wakiltar tsarin kowane babban yunƙurin kawo gyara, domin suna wakiltar mala’ika na farko, na biyu da na uku. Suna wakiltar tsarin tsarkakewa mai matakai uku wanda Daniyel ya bayyana a sura ta goma sha biyu da kalmomin “a tsarkake su, a mai da su farare, a kuma jarraba su”. Fiye da shekaru ashirin kenan Future for America tana gabatar da wannan tsari na jarrabawa da tsarkakewa mai matakai uku, amma yanzu an gane cewa yana wakiltar wani “ɓoyayyen tarihi” a cikin layukan kawo gyara masu tsarki. Wannan “ɓoyayyen tarihi” shi ne cikakkiyar cikar “Tsawa Bakwai” waɗanda aka rufe da hatimi har zuwa yanzu, gab da ƙarewar lokacin alheri.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

An daɗe ana fahimtar cewa Bakwai Tsawukan suna wakiltar “bayyana abubuwan da suka faru a ƙarƙashin saƙonnin mala’ika na farko da na biyu,” kuma suna kuma wakiltar “abubuwa na gaba da za a bayyana bisa ga jerinsu.” Yanzu an bayyana ta wurin Wahayin “gaskiya,” cewa alamomin hanya uku na ƙarshe na layin gyara su ne “ɓoyayyar tarihi” ta Bakwai Tsawukan. Waɗannan alamomin hanya suna farawa da rashin-cika-tsammanin “farko” kuma suna ƙarewa da rashin-cika-tsammanin “ƙarshe.” Alamar hanya ta tsakiya ita ce Kukan Tsakar Dare. Rashin-cika-tsammanin farko yana nuna farkon “lokacin jinkiri”, wanda yake ƙarewa a Kukan Tsakar Dare. Saƙon Kukan Tsakar Dare yana ƙarewa a “shari’a” inda ake alamar rashin-cika-tsammanin ƙarshe.

The first disappointment in Daniel chapter two was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Rashin cikar fata na farko a sura ta biyu ta littafin Daniyel shi ne fahimtar da Daniyel ya yi cewa an sa shi ƙarƙashin “umarnin kisa”. Daga nan sai ya nemi “lokaci”, hakan kuwa ya nuna farkon “lokacin jira”. Wannan ya kai shi ga fahimtar “asirin,” wato saƙon Ihun Tsakar Dare, wanda daga nan aka gabatar wa Nebukadnezzar domin ya iya “yanke hukunci” a kan saƙon Daniyel.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

“Hukuncin” Nebukadnezzar game da mafarkin da fassarar da Daniyel ya gabatar ya zama alama ta uku cikin alamomi uku da suke wakiltar “ɓoyayyar tarihi” na Tsawar Bakwai. Wannan hukunci kuma an sake ɗauko shi a cikin Daniyel sura ta uku, wadda take wakiltar ƙa’idar da aka kafaffe ana amfani da ita a cikin littattafan Daniyel da Ru’ya ta Yohanna, wato wannan ƙa’ida ita ce “maimaitawa da faɗaɗawa”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment that was typified by the first disappointment. The “hidden history” of the Seven Thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Za mu tattauna babi na uku a maƙala ta gaba, amma ya dace a bayyana a nan cewa hukuncin da ke tattare da alamar hanya ta uku a babi na uku yana nuna rashin cikar fata na ƙarshe, wanda rashin cikar fata na farko ya kasance misalinsa. “Ɓoyayyen tarihin” Tsawa Bakwai yana nuna alamomin hanya guda uku, yana farawa da rashin cikar fata kuma yana ƙarewa da rashin cikar fata. A Daniyel babi na biyu, rashin cikar fata na farko yana da alaƙa da wata “dokar kisa” da Nebukadnezzar ya bayar, kuma a babi na uku, rashin cikar fata na ƙarshe yana da alaƙa da wata “dokar kisa” ta dabam da Nebukadnezzar ya bayar.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Tarihin ɓoye” na “shaidun nan biyu”, waɗanda suke wakiltar motsin Future for America, yana wakiltar rashin cikar tsammani na 18 ga Yuli, 2020. Sa’an nan ne “lokacin jinkiri” ya fara, kamar yadda “kwana uku da rabi” suke wakilta a Ru’ya ta Yohanna sura ta goma sha ɗaya. Tashin farkawa da tashin matattu na waɗanda aka “kashe a kan tituna” ta wurin dabbar da ta fito daga “ramin marar zurfi” an fayyace su dalla-dalla musamman cikin Kalmar annabcin Allah; amma a mataki mai sauƙi, sa’ad da shaidun nan biyu suka farka, suna fahimtar “asirin” da aka wakilta a Daniyel sura ta biyu.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings”, which is the United States, as national apostasy ushers in national ruin from Islam.

Wannan “asiri” shi ne saƙon Kiran Tsakar Dare, wanda daga nan suke shelar sa har zuwa Daniyel sura ta uku, lokacin da dokar Lahadi da ke dab da zuwa ta zo, kuma rashin cikar fata na ƙarshe ya faru. Waɗanda aka nuna a matsayin “Daniyel” ne suka fuskanci rashin cikar fata na farko a ranar 18 ga Yuli, 2020. Shugaban “sarakuna goma”, wato Amurka, ne yake fuskantar rashin cikar fata na ƙarshe, yayin da riddar ƙasa take jawo halakar ƙasar ta hannun Musulunci.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Za mu kammala taƙaitawa da kuma ƙarshe na sura ta biyu ta littafin Daniyel a talifi na gaba.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

“Shaiɗan ya kama duniya a bauta. Ya gabatar da wani Asabar na gunki, yana mai ba shi muhimmanci mai girma a fili. Ya sace girmamawar duniyar Kirista daga Asabarin Ubangiji ya mayar da ita ga wannan Asabar na gunki. Duniya tana rusuna ga al’ada, ga umarnin da mutum ya ƙirƙira. Kamar yadda Nebukadnezzar ya kafa gumakinsa na zinariya a filin Dura, kuma ta haka ya ɗaukaka kansa, haka Shaiɗan kuma yake ɗaukaka kansa cikin wannan Asabar ta ƙarya, wadda ya sace wa tufafin ɗaukakar sama.” Review and Herald, March 8, 1898.