In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

A cikin sura ta goma ta littafin Daniyel, Jibra’ilu yana aiwatar da aikin gabatar da cikakkiyar fassarar littafin Daniyel ga mutanen Allah na kwanaki na ƙarshe. Daniyel yana wakiltar mutanen Allah na kwanaki na ƙarshe, waɗanda a cikin littafin Ru’ya ta Yohanna su ne mutum dubu ɗari da arba’in da huɗu. Saboda haka, mutum dubu ɗari da arba’in da huɗu suna farkawa su gane cewa an warwatsa su, kamar yadda Daniyel ya wakilta a sura ta tara. Suna kuma farkawa zuwa ga fahimtar cewa babban gwajin da ake yanke makomarsu ta har abada da shi shi ne gwajin siffar dabbar, wanda yake faruwa kafin a hatimce su, kuma kafin ƙofar jinƙai ta rufe a lokacin dokar Lahadi a Amurka. Suna makokin baƙin cikin takaicin da ya fuskance su a ranar 18 ga Yuli, 2020, kuma a cikin wannan yanayin, ana ba su hangen Almasihu a Wuri Mafi Tsarki, kamar yadda Ishaya ya wakilta a sura ta shida.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Wannan wahayin, kamar yadda Daniyel da Ishaya duka suka gan shi, ya ba su damar ganin gurɓataccen yanayinsu a gaban Ubangijin ɗaukaka, kuma dukkansu an ƙasƙantar da su har cikin ƙura. Sai Ishaya ya ji tambayar da ake yi game da wanda Allah zai aike zuwa ga mutanensa, sai Ishaya ya miƙa kansa, amma da fari an tsarkake shi.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

Sai na ce, Kaitona! gama na hallaka; domin ni mutum ne mai leɓɓa marasa tsarki, kuma ina zaune a tsakiyar mutane masu leɓɓa marasa tsarki; gama idanuna sun ga Sarkin, Ubangijin runduna. Sai ɗaya daga cikin serafimai ya tashi ya zo wurina, yana da garwashin wuta a hannunsa, wanda ya ɗauko da pincers daga bisa bagaden. Sai ya ɗora shi a bakina, ya ce, Ga shi, wannan ya taɓa leɓunanka; an kawar da muguntarka, an kuma tsarkake zunubinka. Har wa yau na ji muryar Ubangiji tana cewa, Wa zan aika, kuma wa zai tafi dominmu? Sai na ce, Ga ni; ka aike ni. Ishaya 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

An tsarkake Ishaya da garwashi daga bagade, kuma an tsarkake Daniyel ta wurin kallon wahayin madubin da yake haddasawa, wanda yake sa mai kallo ya canza ya zama cikin surar abin da yake kallo. Aka faɗa wa Ishaya ya kai saƙon ga mutanen da, suna ji ba sa ji, kuma suna gani ba sa gani.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Sai ya ce, Ka je, ka gaya wa wannan jama'a, Lalle za ku ji, amma ba za ku fahimta ba; lalle kuma za ku gani, amma ba za ku gane ba. Ka sa zuciyar wannan jama'a ta yi kauri, ka sa kunnuwansu su yi nauyi, ka kuma rufe idanunsu; don kada su gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su tuba, a kuma warkar da su. Ishaya 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Ishaya yana so ya san tsawon lokacin da dole ne ya yi hulɗa da mutanen da suke fahimta amma ba su ganewa, saboda haka ya yi tambaya cewa, “har yaushe?”

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

Sa’an nan na ce, Ya Ubangiji, har yaushe? Sai ya amsa ya ce, Har birane su zama kufai ba mai zama a cikinsu, gidaje kuma babu mutum, ƙasar kuma ta zama kufai sarai, Ubangiji kuwa ya kau da mutane zuwa nesa ƙwarai, kuma a tsakiyar ƙasar a kasance da babban yashewa. Ishaya 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Ƙasar da take batun annabcin Littafi Mai Tsarki a kwanakin ƙarshe ita ce Ƙasar Amurka, wadda ake cewa “an mai da ita kufai sarai,” sa’ad da halakar ƙasa gaba ɗaya ta zo sakamakon ridda ta ƙasa gaba ɗaya ta dokar Lahadi. Aya ta arba’in da ɗaya ta Daniyel sura ta goma sha ɗaya, an misalta ta ta aya ta goma sha shida na wannan sura ɗin. A aya ta arba’in da ɗaya, “babban yashewa a tsakiyar ƙasar” an bayyana shi a matsayin fāɗuwar “mutane da yawa.” Saƙon Ishaya, wanda Yesu ya yi nuni da shi sa’ad da Ya yi magana da Yahudawan masu gardama a cikin tarihinsa a tsakanin mutane, ya bayyana cewa idan ana ketare mutanen alkawari na dā, to, a lokacin suna da kunnuwa da idanu waɗanda ba sa fahimta ko ganewa. Saƙon Ishaya yana wakiltar kira na ƙarshe zuwa Adventism na Laodikiya, wanda yake ƙarewa a dokar Lahadi, inda ake tofar da Adventism na Laodikiya daga bakin Ubangiji.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Zai kuma shiga cikin ƙasa mai ɗaukaka, kuma ƙasashe da yawa za su rushe; amma waɗannan za su tsere daga hannunsa, wato Edom, da Mowab, da shugabannin ’ya’yan Ammon. Daniyel 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

An ba Ishaya da Daniyel alhakin gabatar da kira na ƙarshe ga Laodikiya, kuma a taɓawar Daniyel ta uku a sura ta goma an ƙarfafa shi domin wannan aiki.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

Sa’an nan kuma wani mai kama da surar mutum ya zo ya taɓa ni, ya kuma ƙarfafa ni, ya ce, Ya kai mutum ƙaunatacce ƙwarai, kada ka ji tsoro: salama ta tabbata a gare ka; ka yi ƙarfi, i, ka yi ƙarfi. Da ya yi mini magana kuwa, sai na sami ƙarfi, na ce, Bari ubangijina ya yi magana; gama ka ƙarfafa ni. Daniyel 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

An ƙarfafa Daniyel ya ba da saƙon da ya zo ya fahimta lokacin da Mika’ilu ya sauko a sura ta goma. An sanar da Ishaya cewa zai bukaci ya riƙa ba da saƙon har zuwa dokar Lahadi. A lokacin dokar Lahadi, za a kafa raguwar nan.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Sa’an nan na ce, Ya Ubangiji, har yaushe? Sai ya amsa ya ce, Har sai an lalatar da birane, ba mazauna a cikinsu, gidaje kuma ba kowa a cikinsu, ƙasa kuma ta zama kufai sarai; Ubangiji kuma ya kawar da mutane zuwa nesa, a kuma sami babbar yashewa a tsakiyar ƙasar. Amma duk da haka za a bar kashi ɗaya cikin goma a cikinta, zai kuma komo, a kuma cinye shi: kamar itacen teil, da kuma kamar itacen oak, waɗanda ainihinsu yana cikinsu sa’ad da suka zubar da ganyayyakinsu: haka tsaba mai tsarki za ta zama ainihin ta. Ishaya 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Sa’ad da za a yi “babban yashewa a tsakiyar ƙasar” (a lokacin dokar Lahadi), za a bayyanar da “kashi na goma,” wanda “ainihinsa” shi ne “tsattsarkan iri.” Tushen kalmar Ibrananci da aka fassara da “kashi na goma” shi ne “zakka ta goma.” Ubangiji zai sami “zakka ta goma” waɗanda suka “dawo,” a lokacin dokar Lahadi.

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

Dukan zakka ta ƙasar kuwa, ko ta irin ƙasar ce, ko ta ’ya’yan itace, ta Ubangiji ce: tsattsarka ce ga Ubangiji. Kuma in mutum ya so ya fanshi wani abu daga cikin zakokinsa, sai ya ƙara kashi na biyar a kai. Kuma game da zakka ta garke na shanu, ko ta tumaki, wato duk abin da ya ratsa ƙarƙashin sanda, na goma zai zama tsattsarka ga Ubangiji. Littafin Firistoci 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“Goman” da “ta komo” mai tsarki ne ga Ubangiji, kuma ita ce rabon Ubangiji.

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

Gama rabon Ubangiji mutanensa ne; Yakubu kuwa shi ne gādon da ya ware wa kansa. Kubawar Shari’a 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Waɗanda suka komo kafin dokar Lahadi su ne waɗanda Irmiya ya wakilta, waɗanda suka sha wahalar baƙin ciki na fari, waɗanda Ubangiji ya yi musu alkawari cewa idan za su komo, za su zama bakin Ubangiji, wato masu magana a madadinsa.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. 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. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

An sami kalmominka, sai na cinye su; kalmominka kuwa suka zama mini farin ciki da murnar zuciyata: gama an kira ni da sunanka, ya Ubangiji Allah Maɗaukakin Runduna. Ban zauna cikin taron masu ba’a ba, ban kuma yi murna tare da su ba; na zauna ni kaɗai saboda hannunka: gama ka cika ni da hasala. Don me azabata ta zama madawwamiya, raunina kuma marar waraka, wadda ta ƙi warkewa? Za ka zama mini kamar mai yaudara ne ƙwarai, kamar ruwaye masu ƙarewa? Saboda haka ga abin da Ubangiji ya ce, In ka komo, sa’an nan zan mayar da kai, kuma za ka tsaya a gabana: in kuma ka fitar da abin daraja daga abin ƙasƙanci, za ka zama kamar bakina: su komo gare ka; amma kai, kada ka koma gare su. Zan kuwa mai da kai ga wannan jama’a kamar katangar tagulla mai ƙarfi: za su yi yaƙi da kai, amma ba za su rinjaye ka ba: gama ina tare da kai domin in cece ka kuma in kuɓutar da kai, in ji Ubangiji. Zan kuɓutar da kai daga hannun mugaye, kuma zan fanshe ka daga hannun masu ban tsoro. Irmiya 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Ragowar ko kashi na goma da ya komo cikin shaidar Ishaya, za a ci shi, gama an ba su saƙon Allah, kuma Kalmarsa za a ci ta. Su ne waɗanda za su zama bakin Allah, kuma ta haka za su gabatar da Kalmar Allah wadda waɗanda ke neman ceto za su ci. Irmiya bai zauna cikin “taron masu ba’a” ba, domin, kamar yadda ya kasance ga Daniyel, sa’ad da ya ga wahayin, “taron masu ba’a” ya gudu. Irmiya ya yi zaton Allah ya yi masa ƙarya, domin hannun Allah ya ƙyale cikas na farko na 19 ga Afrilu, 1844 a tarihin Millerite, da 18 ga Yuli, 2020 a kwanakin ƙarshe. Alkawarin da aka yi wa Irmiya shi ne, idan zai “komo,” kuma a cikin nassin Ishaya, “kashi na goma” ya “komo.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Idan Irmiya ya “koma,” to, yana cikin “goman” Ishaya, wadda take tsattsarka, kuma rabon Ubangiji ce, wadda “ainihinta” yake a cikinsu. Kalmar Ibrananci da aka fassara da “ainihi” tana nufin ginshiƙi, kuma a mai da wani “ginshiƙi,” shi ne alkawarin da aka ba Filadilfiyawa.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Wanda ya yi nasara zan mai da shi ginshiƙi a cikin haikalin Allahna, kuma ba zai ƙara fita waje ba har abada: kuma zan rubuta a kansa sunan Allahna, da sunan birnin Allahna, wato sabuwar Urushalima, wadda take saukowa daga sama daga wurin Allahna: kuma zan rubuta a kansa sabon sunana. Duk mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi. Ru’ya ta Yohanna 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Ginshiƙi,” wato “ainihinsu,” yana wakiltar haɗuwar Allahntaka da mutuntaka, gama Almasihu shi ne “ginshiƙin” da yake ɗaukar haikalin.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

“Yayin da nake cikin wannan yanayin baƙin ciki mai tsanani, na yi wani mafarki da ya yi tasiri mai zurfi a raina. Na yi mafarkin ganin wani haikali, wanda mutane da yawa suke ta tururuwa zuwa gare shi. Sai waɗanda kawai suka nemi mafaka a cikin wannan haikali ne za su tsira idan lokaci ya cika. Dukan waɗanda suka kasance a waje za su lalace har abada. Jama’a masu yawa da suke a waje, suna ta bin hanyoyinsu dabam-dabam, suna yi wa waɗanda suke shiga haikalin izgili da ba’a, suna gaya musu cewa wannan tsarin tsira wata dabara ce ta ruɗu, alhali kuwa a gaskiya babu wani haɗari ko kaɗan da ya kamata a guje masa. Har ma suka kama wasu don su hana su sauri shiga cikin ganuwar.”

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

“Da nake jin tsoron kada a yi mini ba’a, na ga ya fi kyau in jira har sai taron ya watse, ko kuma har sai na iya shiga ba tare da sun lura da ni ba. Amma maimakon adadin mutane ya ragu, sai ya ƙaru; kuma da nake jin tsoron kada in makara ƙwarai, na bar gidana da sauri, na kuma kutsa ta cikin taron. Cikin damuwata ta isa haikalin ban lura da taron da ya kewaye ni ba, ban kuma kula da shi ba. Da shiga ginin, sai na ga wannan babban haikali yana ɗauke ne a kan ginshiƙi guda ɗaya mai girma ƙwarai, kuma a gare shi aka ɗaure ɗan rago, a yayyanke, a murƙushe, yana kuma zubar da jini. Mu da muke a wurin kamar mun san cewa an yayyaga kuma an ƙuje wannan ɗan rago saboda mu. Dukan waɗanda suka shiga haikalin dole ne su zo gabansa su furta zunubansu.”

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

“Da kaɗan kafin ɗan ragon akwai kujeru masu ɗaukaka, a kansu kuwa wata ƙungiya ce zaune, suna bayyana da matuƙar farin ciki. Hasken sama ya yi kamar yana haskakawa a fuskokinsu, suka kuma yabi Allah suka raira waƙoƙin farin cikin godiya waɗanda suka yi kama da kiɗan mala’iku. Waɗannan su ne waɗanda suka riga suka zo gaban ɗan ragon, suka furta zunubansu, suka karɓi gafara, kuma yanzu suna jira cikin begen farin ciki na wani al’amari mai cike da murna.”

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

“Ko bayan na shiga cikin ginin, wani tsoro ya rufe ni, tare da jin kunya cewa dole ne in ƙasƙantar da kaina a gaban waɗannan mutane. Amma kamar an tilasta mini in ci gaba, kuma ina ta sannu a hankali ina kewaya ginshiƙin domin in fuskanci ɗan ragon, sai ƙaho ya yi ƙara, haikalin ya girgiza, ihun nasara suka tashi daga tsarkakan da suka taru, wani haske mai ban tsoro ya haskaka ginin, sa’an nan kuma komai ya koma tsananin duhu. Dukan mutanen nan masu farin ciki sun ɓace tare da hasken, ni kuwa aka bari ni kaɗai cikin shiru mai ban tsoro na dare. Na farka cikin azabar zuciya, kuma da ƙyar na iya gamsar da kaina cewa mafarki nake yi. A gare ni ya zama kamar an riga an ƙayyade hallakata, cewa Ruhun Ubangiji ya riga ya rabu da ni, ba zai ƙara dawowa ba.” Testimonies, juzu’i na 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Jigon,” wato abin da yake a cikin kashi na goma da ya komo, shi ne “ginshiƙi” wanda yake riƙe haikalin. Daniyel ya ga wahayin sanadiyyar Ɗan Ragon da aka rataya a kan ginshiƙin, kuma Ɗan Ragon shi ne “ginshiƙin”. Sa’ad da Daniyel ya ga wannan babban wahayi, aka canza shi ya zama cikin surar ginshiƙin; haka kuma kashi na goma na Ishaya suna da “jigon” (ginshiƙin) a cikinsu, kuma wannan jigo ya kamata a “ci” shi, ta wurin dukan waɗanda za su shiga haikalin. Waɗanda suke shiga haikalin, kuma suke cin jigon, su ne sauran garken Allah waɗanda suke amsawa ga saƙon tutar da aka ɗaga a lokacin dokar Lahadi, sa’ad da akwai babban yashewa a cikin ƙasar. “Tsatson mai tsarki,” wato jigon Ishaya, shi ne Ɗan Ragon da aka yanka tun daga kafuwar duniya.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Na goma da suka komo za a kuɓutar da su daga hannun mugaye, sa’ad da a lokacin dokar Lahadi aka tabbatar da rabuwa tsakanin Filadelfiya da Laodikiya har abada, kuma da yawa za su fāɗi a wannan lokaci. Waɗanda suka fāɗi an gane su a matsayin mugaye waɗanda ba sa fahimta. Za a kuma kuɓutar da su daga hannun mai ban tsoro, domin ba za su karɓi alamar dabbar ba.

Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

Ga abin da Ubangiji Allah yana cewa; Zan kuma sa yawan mutanen Masar su ƙare ta hannun Nebukadrezzar, sarkin Babila. Shi da mutanensa tare da shi, masu ban tsoro cikin al’ummai, za a kawo su domin su hallaka ƙasar; kuma za su zare takubbansu a kan Masar, su cika ƙasar da waɗanda aka kashe. Zan sa koguna su bushe, in sayar da ƙasar ga hannun mugaye; zan mai da ƙasar kufai, da dukan abin da yake cikinta, ta hannun baƙi: Ni Ubangiji na faɗa. Ishaya 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Mai razanarwa na al’ummai” shi ne rundunar wakili ta sarkin arewa. Alamar da aka daga a lokacin dokar Lahadi ana kuɓutar da su daga hannun wawaye, ko budurwai mugaye, kuma ana kuma kuɓutar da su daga hannun mai razanarwa na al’ummai. Batun da muke magana a kai a nan shi ne cewa Ishaya, da Daniyel, da Irmiya, da Ezekiyel, da Yohanna, ana amfani da su duka su wakilci tashin matattu da kuma ƙarfafawar mutum dubu ɗari da arba’in da huɗu waɗanda suka komo daga takaicin ranar 18 ga Yuli, 2020. A cikin wahayin ƙarshe na Daniyel, wahayin da aka ba shi a bakin kogin Hiddekel, an sa Daniyel ya fahimci duka wahayoyi na ciki da na waje na Kalmar annabcin Allah, kuma an ƙarfafa shi ya gabatar da wannan saƙo.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Saƙon abin da yake na ciki da na waje an haɗa shi tare da ma’anar annabci ta kan, ko kuma “kagara,” a aya ta goma, wadda take gano yaƙin Ukraine da Putin ke aiwatarwa a halin yanzu. Wannan mabuɗin gano kan ɗin yana da aikace-aikacen ciki da na waje, kuma farkon wannan yaƙi yana nuna zamanin da duka kawuna biyun suka zama batun annabci. Kagara ko kan, a matsayin Rasha, yana gano yaƙin wakilai na biyu, wanda yake kaiwa ga yaƙin wakilai na uku, wanda yake nuna farkon Yaƙin Duniya na Uku, kamar yadda aka misalta ta yaƙin Panium a aya ta goma sha biyar.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Aya ta goma sha shida ita ce dokar Lahadi, saboda haka tun daga shekara ta 2014, sa’ad da yaƙin Yukiren ya fara, kamar yadda aka wakilta a cikin aya ta goma sha ɗaya da ta goma sha biyu, har zuwa dokar Lahadi ana kammala aikin ƙarshe da ya shafi sa hannu na mutanen Allah. Fassarar Jibrilu a cikin sura ta goma sha ɗaya ta littafin Daniyel tana wakiltar saƙon da yake tsarkakewa, ko kuma yake sa wa mutanen Allah hatimi. Rashin gane wannan gaskiya shi ne rasa kome. Annabcin da aka buɗe hatiminsa, wanda a cikin littafin Ru’ya ta Yohanna ake kira Ru’ya ta Yesu Almasihu, kuma wanda littafin Ru’ya ta Yohanna ya nuna cewa za a buɗe hatiminsa ne daf da rufe lokacin jarrabawa, wani takamaiman sashe ne daga littafin Daniyel.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Sai ya ce mini, “Kada ka rufe maganganun annabcin wannan littafi da hatimi; gama lokaci ya yi kusa. Wanda yake azzalumi, bari ya ci gaba da zama azzalumi har yanzu; wanda kuma yake ƙazami, bari ya ci gaba da zama ƙazami har yanzu; wanda yake mai adalci, bari ya ci gaba da zama mai adalci har yanzu; wanda yake mai tsarki, bari ya ci gaba da zama mai tsarki har yanzu.” Ru’ya ta Yohanna 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

A cikin kwanaki na ƙarshe, akwai takamaiman lokaci da ake buɗe annabcin ƙarshe, gama ayar ta ce, “lokaci ya yi kusa.” Wannan ƙayyadadden furuci da yake cikin babi na ƙarshe na Ru’ya ta Yohanna, ana kuma samun sa a babi na farko.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Wahayin Yesu Almasihu ne, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da dole ne su faru ba da daɗewa ba; kuma ya aiko, ya kuma bayyana shi ta wurin mala’ikansa ga bawansa Yohanna: wanda ya ba da shaida game da maganar Allah, da kuma shaidar Yesu Almasihu, da dukan abubuwan da ya gani. Mai albarka ne wanda yake karantawa, da waɗanda suke jin kalmomin wannan annabcin, kuma suke kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. Wahayin Yahaya 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Dari biyu da ashirin, sabili da haka ashirin da biyu, alamu ne na haɗuwar Allahntaka da mutuntaka, kuma aikin ƙarshe na mala’ika na uku, wato hatimtar mutum dubu ɗari da arba’in da huɗu, ana cika shi ne a cikin mahallin annabci na misalin budurwai goma. Budurwai masu hikima na kwanakin ƙarshe sun sha wahalarsu ta farko a ranar 18 ga Yuli, 2020, kuma aka warwatsa su kamar ƙasusuwan matattu a kan titin Ru’ya ta Yohanna sura ta goma sha ɗaya, har zuwa Yulin 2023, shekaru ashirin da biyu bayan aikin hatimtar ya fara a 2001. “Lokacin ya kuwa yi kusa,” sai Ubangiji ya tada “murya a cikin jeji” wadda ta karɓi saƙon daga Jibra’ilu, wanda ya karɓe shi daga Kristi, wanda ya karɓe shi daga Uba.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Sai muryar ta fara aikawa da saƙon zuwa ga ikkilisiyoyi, kuma an aike shi ta hanyar lantarki inda za a iya karanta shi da ko kuma a ji shi, a halin yanzu cikin harsuna fiye da sittin. Sashe na annabcin da aka buɗe hatiminsa, wato wannan saƙon, ana samunsa a cikin littafin Daniyel.

“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.

“Littafin da aka hatimce ba littafin Ru’ya ta Yohanna ba ne, sai dai wannan ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe. Mala’ikan ya umarta, ‘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,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Sashen annabcin Daniyel da ya shafi kwanaki na ƙarshe,” shi ne aya ta arba’in. Ba kawai aya ta arba’in ba ce; shi ne ɓangaren aya ta arba’in da aka wakilta bayan lokacin ƙarshe a shekara ta 1989, kuma kafin dokar Lahadi ta aya ta arba’in da ɗaya. Tarihin aya ta arba’in wanda ba a ambace shi a cikin ayar kanta ba shi ne ɓangaren annabcin da ya shafi kwanaki na ƙarshe wanda aka hatimce, kuma tun daga Yuli, 2023 ake ci gaba da buɗe hatiminsa ga waɗanda suka zaɓa su gani su kuma ji.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Aya ta arba’in ba ta rubuta kome game da tarihin da ya biyo bayan rugujewar Tarayyar Soviet a shekara ta 1989 ba, har zuwa dokar Lahadi ta aya ta arba’in da ɗaya; amma tana samar da dandalin annabci ne wanda sauran layukan annabci za a ɗora a kai. Waɗanda ba sa yarda su gani kuma su ji cewa tsarin “layi a kan layi” shi ne tsarin ruwan sama na ƙarshe, ba su da ikon ganin ɓoyayyen tarihin aya ta arba’in; kuma wannan shi ne tarihin da yake Wahayin Yesu Almasihu, wanda Jibrilu ya zo ya fassara wa Yohanna da Daniyel.

We will continue this study in the next article.

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

“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

“A Berea Bulus ya sāke fara aikinsa ta wurin shiga majami’ar Yahudawa domin ya yi wa’azin bisharar Almasihu. Ya ce game da su, ‘Waɗannan sun fi waɗanda suke a Tasalonika daraja, domin sun karɓi maganar da dukan shirye-shiryen zuciya, kuma suna binciken Littattafai kowace rana, ko waɗannan abubuwa haka suke. Saboda haka da yawa daga cikinsu suka ba da gaskiya; haka kuma mata masu daraja waɗanda suke Helenawa, da maza, ba kaɗan ba.’”

“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

“Cikin gabatar da gaskiya, waɗanda suke da muradin gaskiya na kasancewa a kan daidai za a tashe su su yi bincike mai ƙwazo cikin Nassosi. Wannan zai haifar da sakamako irin waɗanda suka raka ayyukan manzanni a Berea. Amma waɗanda suke wa’azin gaskiya a waɗannan kwanaki suna haɗuwa da mutane da yawa waɗanda suke kishiyar mutanen Berea. Ba za su iya karyata koyarwar da aka gabatar musu ba, duk da haka suna nuna matuƙar ƙin bincika hujjojin da aka gabatar domin goyon bayanta, kuma suna ɗauka cewa ko da gaskiya ce, ba wani abu ba ne mai muhimmanci ko sun amince da ita a matsayin haka ko a’a. Suna tsammani cewa tsohuwar bangaskiyarsu da al’adunsu sun ishe su. Amma Ubangiji, wanda ya aiki jakadunsa da saƙo zuwa ga duniya, zai ɗora wa mutane alhakin yadda suka ɗauki maganganun bayinsa. Allah zai yi wa kowa shari’a gwargwadon hasken da aka gabatar masa, ko ya bayyana gare su sarai ko bai bayyana ba. Hakki ne a kansu su bincika kamar yadda mutanen Berea suka yi. Ubangiji ya faɗa ta bakin annabi Hosea cewa: ‘Mutanena suna hallaka saboda rashin ilimi; domin ka ƙi ilimi, ni ma zan ƙi ka.’”

“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

“Hankulan mutanen Bereya ba a ƙuntata su da son zuciya ba, kuma sun kasance a shirye su bincika su kuma su karɓi gaskiyar da manzanni suka yi wa’azi da ita. Da mutanen zamaninmu za su bi misalin waɗannan darajattun mutanen Bereya, suna binciken Nassosi kowace rana, kuma suna gwada saƙonnin da aka kawo musu da abin da aka rubuta a can, da dubban masu aminci ga dokar Allah za su kasance inda a yau akwai ɗaya kaɗai. Amma da yawa daga cikin waɗanda suke ikirarin ƙaunar Allah ba su da muradin sauyawa daga kuskure zuwa gaskiya, kuma suna manne wa tatsuniyoyi masu daɗi na kwanaki na ƙarshe. Kuskure yana makantar da hankali kuma yana kai shi nesa da Allah; amma gaskiya tana ba da haske ga hankali, kuma tana ba da rai ga rai.” Sketches from the Life of Paul, 87, 88.