Sister White often identifies the golden image on the plain of Dura as the Sunday law.

’Yar’uwa White sau da yawa tana bayyana siffar zinariya da ke filin Dura a matsayin dokar Lahadi.

“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

“An kafa Asabar ta gunki, kamar yadda aka kafa siffar zinariya a filayen Dura. Kuma kamar yadda Nebukadnezzar, sarkin Babila, ya ba da doka cewa duk wanda ba zai rusuna ya yi wa wannan siffa sujada ba, za a kashe shi, haka ma za a yi shela cewa duk waɗanda ba za su girmama ƙa’idar Lahadi ba, za a hukunta su da ɗauri da mutuwa. Ta haka ana tattake Asabar ta Ubangiji a ƙarƙashin ƙafa. Amma Ubangiji ya bayyana cewa, ‘Kaiton waɗanda suke kafa dokokin rashin adalci, suke kuma rubuta azaba mai tsanani wadda suka ƙaddara’ [Ishaya 10:1]. [An kawo Zakariya 1:14–18; 2:1–3.]” Manuscript Releases, juzu’i na 14, 91.

In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.

A cikin wannan sashe na musamman ’Yar’uwa White tana ambaton littafin Zefaniya, kuma ta yin haka tana ƙara wa dangantakar annabci ta Daniyel sura ta biyu da sura ta uku. Zefaniya ya bayyana cewa mutanen Allah za su taru wuri guda kafin a zartar da umurnin. Ya kuma bayyana saƙon ƙaho, wanda alama ce ta saƙon gargaɗi da aka nufa a kan birane (Jihohi) da hasumiyoyi (Ikklisiyoyi). Ya bayyana taruwa, wadda ita ce ɓangaren “sau bakwai,” wanda ke faruwa sa’ad da aka miƙa addu’ar Lawiyawa ashirin da shida. Ya bayyana “al’umma marar so,” yana kuma a lokaci guda jaddada zuwan hukuncin zartarwa na Allah wanda yake farawa daga dokar Lahadi kuma yana ƙaruwa har zuwa Zuwan Almasihu na Biyu.

What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.

Abin da yake gabaci dokar Lahadi shi ne samuwar siffar dabbar. Samuwar siffar dabbar ita ce gwajin gani da yake fuskantar mutanen Allah, waɗanda a baya sun riga sun ci gwajin abinci. Kafin dokar, wadda ita ce ta uku (gwajin tantancewa), ana kiran mutanen Allah—waɗanda Zafaniya ya bayyana a matsayin “al’umma wadda ba a so”—su taru wuri guda. Annabcin farko na Ezekiyel shi ne saƙon taruwa, amma ana cika shi ne ga waɗanda suka gane halin warwatsewarsu kuma suka yi addu’ar Littafin Firistoci sura ta ashirin da shida, kamar yadda Daniyel ya yi, a sura ta tara.

The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.

Babbar ranar Ubangiji ta kusa, ta kusa ƙwarai, tana hanzarta sosai, har da muryar ranar Ubangiji: jarumi zai yi kuka mai ɗaci a can. Ranar nan rana ce ta fushi, rana ce ta wahala da ƙunci, rana ce ta rushewa da hallaka, rana ce ta duhu da baƙin ciki, rana ce ta gajimare da duhu mai kauri, Rana ce ta ƙaho da ƙarar yaƙi a kan birane masu katanga, da kuma a kan dogayen hasumiyai. Zan kawo ƙunci a kan mutane, har za su yi ta tafiya kamar makafi, domin sun yi zunubi ga Ubangiji; za a zubar da jininsu kamar ƙura, naman jikinsu kuma kamar tumbi. Azurfarsu ko zinariyarsu ba za su iya kuɓutar da su ba a ranar fushin Ubangiji; amma dukan ƙasar za a cinye ta da wutar kishinsa: gama zai yi wa dukan mazaunan ƙasar hallaka mai sauri ƙwarai. Ku taru wuri ɗaya, i, ku taru, ya al’umma marar abin so; kafin hukunci ya fito, kafin ranar ta shuɗe kamar ƙaiƙayi, kafin zafin fushin Ubangiji ya sauko muku, kafin ranar fushin Ubangiji ta sauko muku. Ku nemi Ubangiji, dukanku masu tawali’u na duniya, ku da kuka aikata shari’arsa; ku nemi adalci, ku nemi tawali’u: watakila za a ɓoye ku a ranar fushin Ubangiji. Zephaniah 1:14–2:3.

A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.

“Mutum mai ƙarfi” a cikin Nassosi shi ne mutum mai iko, kuma farkon ambaton “mutum mai ƙarfi” shi ne Gideon.

And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.

Sai wani mala’ikan Ubangiji ya zo, ya zauna a ƙarƙashin itacen oak wanda yake a Ofra, na Yowash Ba’abiyezari: ɗansa kuwa, Gidiyon, yana sussukan alkama a wurin matse inabi, domin ya ɓoye ta daga Midiyanawa. Sai mala’ikan Ubangiji ya bayyana gare shi, ya ce masa, Ubangiji yana tare da kai, kai jarumi mai ƙarfin hali. Sai Gidiyon ya ce masa, Ya shugabana, in Ubangiji yana tare da mu, don me dukan wannan ya faru da mu? Ina kuma dukan mu’ujizojinsa waɗanda kakanninmu suka ba mu labari a kansu, suna cewa, Ashe, Ubangiji bai fito da mu daga Masar ba? Amma yanzu Ubangiji ya yashe mu, ya ba mu cikin hannun Midiyanawa. Sai Ubangiji ya dube shi, ya ce, Ka tafi da wannan ƙarfinka, za ka ceci Isra’ila daga hannun Midiyanawa: ashe, ban aike ka ba ne? Sai ya ce masa, Ya shugabana, da me zan ceci Isra’ila? Ga shi, iyalina matalauta ne a Manassa, ni kuma ni ne mafi ƙanƙanta a gidan mahaifina. Sai Ubangiji ya ce masa, Lalle ne zan kasance tare da kai, za ka kuwa bugi Midiyanawa kamar mutum ɗaya. Alƙalawa 6:11–16.

In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.

A cikin littafin Zephaniah, jarumin nan, wanda kuma shi ne Gideon, zai yi kuka mai zafi. Kalmar “kuka” alama ce ta Kukan Tsakar Dare a kwanaki na ƙarshe, kuma kalmar “mai zafi” tana wakiltar fushin adalci. Gideon, ko kuwa “jarumin” Zephaniah, alama ce ta saƙon Iliya wanda yake da alhakin nuna wa mutanen Allah zunubansu, kuma ba shakka zunuban kakanninsu.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Ka yi kira da ƙarfi, kada ka yi shiru; ka ɗaga muryarka kamar ƙaho, ka nuna wa mutanena laifinsu, da kuma gidan Yakubu zunubansu. Ishaya 58:1.

All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.

Dukan annabawa suna jituwa da juna a kwanaki na ƙarshe, saboda haka saƙon ƙaho na Ishaya shi ma shi ne “kukan” jarumin mutumin Zafaniya, wanda shi ne Gidiyon, kuma dukkansu suna bayyana manzon Iliya da aikinsa a kwanaki na ƙarshe. A cikin Ishaya, ayoyi masu biye suna bayyana zunubansu a matsayin ɗaukan kai, gama suna zaton cewa lalle suna bauta wa Ubangiji kuma suna yi masa hidima.

Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.

Duk da haka suna nemana kowace rana, suna kuma jin daɗin sanin hanyoyina, kamar al’umma mai aikata adalci, wadda ba ta yashe farillan Allahnta ba: suna tambayata ka’idodin shari’a ta gaskiya; suna jin daɗin kusantar Allah. Ishaya 58:2.

The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.

Kukan ɗaci na gwarzon mutum shi ne saƙon Kukan Tsakar Dare, wanda ya ƙunshi wahayi cewa 18 ga Yuli, 2020 zunubi ne na ganganci a kan Ubangiji wanda dole ne a tuba gare shi, a kuma furta shi. Muƙullan saƙon Kukan Tsakar Dare su ne samuwar siffar dabbar, da kuma hukuncin da Musulunci ya kawo a kan Amurka, sa’an nan kuma a kan duniya.

When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.

Sa’ad da addu’ar Lawiyawa ashirin da shida ta cika a ƙarshen jejin kwanaki uku da rabi na Ru’ya ta Yohanna goma sha ɗaya, za a rarrabe abin daraja da marar amfani. Masu hikima da marasa hikima ko dai za su kasance da man zinariya ko kuma ba za su kasance da shi ba, kuma a wancan lokaci za su zama kamar “mutum ɗaya” na Gidiyon. Bisa ga Zafaniya, kafin dokar Lahadi ta fito a matsayin doka, Gidiyon, wanda shi ne Iliya, wanda shi ne Ezekiyel, wanda shi ne jarumi, zai gabatar da saƙon Kukan Tsakar Dare, tare da ɗacin nuna wa mutanen Allah zunubinsu na shiga cikin annabcin 18 ga Yuli, 2020, da kuma yunƙurinsu marar hujja na tabbatar da annabcinsu bayan ya gaza ƙwarai da gaske.

Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.

Zafaniya ya bayyana taruwar mutanen Allah a kwanaki na ƙarshe wadda take gabanin dokar Lahadi da za a zartar. Haka kuma, wannan taruwar an wakilta ta cikin annabcin farko na Ezekiyel a sura ta talatin da bakwai.

So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

Sai na yi annabci kamar yadda aka umarce ni: kuma yayin da nake yin annabci, sai aka ji wata ƙara, ga shi kuma wata girgiza, ƙasusuwan kuwa suka taru tare, kashi da kashinsa. Da na duba kuwa, sai ga jijiyoyi da nama suka fito a kansu, fata kuma ta rufe su daga sama: amma ba numfashi a cikinsu. Ezekiyel 37:7, 8.

Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.

Ezekiyel ya yi annabci ga ƙasusuwan nan busassu da suka kwanta matattu a kan titin wancan birnin na Ru’ya ta Yohanna sura ta goma sha ɗaya, inda kuma aka gicciye Ubangijinmu. Da fari an tattara su wuri guda.

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

Kuma gawawwakin su za su kwanta a kan titi na babban birnin, wanda a ruhaniya ake kira Saduma da Masar, inda kuma aka gicciye Ubangijinmu. Kuma waɗansu daga cikin mutane, da kabilu, da harsuna, da al’ummai za su dubi gawawwakin su na kwana uku da rabi, kuma ba za su yarda a sa gawawwakin su cikin kaburbura ba. Kuma mazaunan duniya za su yi farin ciki a kansu, su yi murna, kuma za su aika wa juna kyautai; domin waɗannan annabawa biyu sun azabtar da mazaunan duniya. Ru’ya ta Yohanna 11:8–10.

They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.

An tattara su yayin da kwanaki uku da rabi suke gab da ƙarewa. Kwanaki uku da rabi suna wakiltar lokacin jinkiri na Matiyu sura ta ashirin da biyar, amma kuma su ne watsewar “sau bakwai” na Lawiyawa ashirin da shida. Waɗanda aka tattara an riga an watse su a dā, kuma Zafaniya ya bayyana su a matsayin “al’umma marar so.” Al’ummar da ba a so su ne waɗanda suka kasance matattu a kan tituna yayin da duniya ta yi murna a kan gawawwakin su, amma aka tattara su wuri guda sannan suka zama al’ummar da ita ce manufar hari na ikon macijin kwanaki na ƙarshe, waɗanda suke ɗaga karuwar Taya a matsayin shugabarsu.

A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.

Waƙa ko Zabura ta Asaf. Kada ka yi shiru, ya Allah; kada ka yi zaman lafiya, kuma kada ka yi tsit, ya Allah. Gama, duba, maƙiyanka suna ta hargitsi; kuma waɗanda suke ƙinka sun ɗaga kai. Sun ƙulla muguwar shawara a kan mutanenka, kuma sun yi shawara a kan waɗanda ka ɓoye. Sun ce, Ku zo, mu datse su, kada su ƙara zama al’umma; domin kada a ƙara tunawa da sunan Isra’ila. Gama sun yi shawara tare da zuciya ɗaya; sun haɗa kai gāba da kai. Zabura 83:1–5.

Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.

Nufinsu shi ne su ɗauki Isra’ila ta ruhaniya ta kwanaki na ƙarshe su jefa su cikin tanderun wuta na Nebukadnezzar. Sa’ad da ƙasusuwan matattu suka fara jin “muryar” Ishaya, tana shelar saƙon Kukan Tsakar Dare, har yanzu suna cikin jeji na kwanaki uku da rabi. Sa’an nan dole ne su zaɓi ko su karɓi ko su ƙi Mai Ta’aziyya wanda Almasihu ya yi alkawarin aikowa, wanda yake fallasa musu zunubinsu na 18 ga Yuli, 2020.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

Ku yi ta’aziyya, ku yi ta’aziyya ga mutanena, in ji Allahnku. Ku yi magana mai sanyaya zuciya ga Urushalima, ku kuma yi shela gare ta, cewa yaƙinta ya ƙare, an gafarta muguntarta: gama ta karɓa daga hannun Ubangiji ninki biyu saboda dukan zunubanta. Muryar mai kira a jeji tana cewa, Ku shirya hanyar Ubangiji, ku gyara a cikin hamada babbar hanya domin Allahnmu. Kowane kwari za a ɗaukaka shi, kuma kowane dutse da tudu za a saukar da su: kuma karkatacciyar hanya za a miƙe, wurare masu kauri kuwa za su zama fili: Kuma ɗaukakar Ubangiji za a bayyana, dukan ’yan adam kuwa za su gan ta tare: gama bakin Ubangiji ne ya faɗa. Ishaya 40:1–5.

The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”

Nassin da ya bayyana aikin muryar mai kira a cikin jeji yana ɗauke da wasu bayanai masu cikakken ƙwarai. Saƙonsa zai kasance bisa ga wahayi na halin Kristi, kamar yadda aka wakilta da gaskiyar cewa “ɗaukaka,” wadda ita ce halin Kristi, za a bayyana. Wahayin Yesu Kristi da ake warware hatiminsa gab da ƙarshen lokacin jinƙai, warware hatimin halin Kristi ne kamar yadda aka wakilta ta wurin ɓangaren halinsa da aka bayyana a matsayin Alfa da Omega. Haka kuma za a bayyana cewa halinsa “gaskiya” ne.

Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.

Wani ƙarin daki-daki shi ne cewa, sa’ad da muryar ta fara kuka, yana nan har yanzu a cikin jejin kwanaki uku da rabi, gama yana kuka ne a cikin jeji. A ma’anar annabci, sa’ad da aikinsa ya fara, shaidu biyu ɗin suna nan har yanzu a mace a cikin titi da yake ratsa ta cikin kwarin Ezekiyel. Wata takamaiman gaskiya kuma ita ce, sa’ad da muryar ta fara aikinta, dukan duniya za ta sami damar isa ga saƙon. Wani abin lura kuma shi ne, an ba da saƙon a zamanin kwanakin ƙarshe sa’ad da Almasihu yake shafe zunuban mutum ɗari da arba’in da huɗu, domin an gafarta muguntarsu. Gaskiya mai baƙin ciki da kuma aka bayyana “layi bisa layi,” ita ce, sai waɗanda kaɗai suka cika sharuddan bishara ne za su karɓi gafarar da ake aiwatarwa a cikin wannan tarihin.

Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.

Sai waɗanda kawai suka amsa ga bukatun da suke da alaƙa da addu’ar Lawiyawa ashirin da shida ne za a shafe zunubansu da zunuban ubanninsu, gama za su kasance sun karɓi “ninki biyu saboda dukan zunubanta.” “Hannun” Ubangiji da yake da alaƙa da zunubansu da kuma zunuban ubanninsu alama ce ta takaicin farko, inda Ubangiji ya ɗauke hannunsa a kan wani kuskure da ya haifar da takaicin farko. A tarihin Millerite hannunsa ya hana mutanen Allah ganin wata ɓoyayyiyar gaskiya. Hannunsa a cikin wannan tarihin ya wakilci tanadinsa na allahntaka. A kwanaki na ƙarshe hannunsa yana wakiltar ƙin yarda da wata gaskiya da Allah ya bayyana da mutanen Allah suka yi, sa’an nan hannunsa yana wakiltar hukuncinsa na allahntaka.

With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.

Da muryar annabcin farko na Ezekiyel ake tattara matattu su zama ɗaya, amma har yanzu ba su tsaya a matsayin runduna mai ƙarfi ba. Annabci na biyu na Ezekiyel sura ta talatin da bakwai ne ya cika wannan, ta wurin kawo numfashin da ya fito daga iskokin huɗu.

Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.

Sa’an nan ya ce mini, Ka yi annabci ga iska, ka yi annabci, ɗan mutum, ka kuma ce wa iskar, Ga abin da Ubangiji Allah yana cewa; Ki zo daga iska huɗu, ya numfashi, ki hura wa waɗannan da aka kashe, domin su rayu. Sai na yi annabci kamar yadda ya umarce ni, numfashin kuwa ya shiga cikinsu, suka rayu, suka tsaya a ƙafafunsu, runduna mai girma ƙwarai. Sa’an nan ya ce mini, Ɗan mutum, waɗannan ƙasusuwan dukan gidan Isra’ila ne: ga shi, suna cewa, Ƙasusuwanmu sun bushe, begemu ya lalace: an yanke mu gaba ɗaya. Saboda haka ka yi annabci ka ce musu, Ga abin da Ubangiji Allah yana cewa; Ga shi, ya mutanena, zan buɗe kaburburanku, in sa ku fito daga kaburburanku, in kuma kawo ku cikin ƙasar Isra’ila. Za ku kuwa sani ni ne Ubangiji, sa’ad da na buɗe kaburburanku, ya mutanena, na kuma fito da ku daga kaburburanku, zan kuma sa Ruhuna a cikinku, za ku rayu, in kuma kafa ku a ƙasarku ta kanku: sa’an nan za ku sani cewa ni Ubangiji na faɗa haka, na kuma aikata shi, in ji Ubangiji. Ezekiyel 37:9–14.

That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.

Wannan numfashin annabcin Ezekiyel shi ne saƙon hatimcewa, gama yana fitowa daga iskoki huɗu.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

Bayan waɗannan abubuwa kuma na ga mala’iku huɗu suna tsaye a kusurwoyi huɗu na duniya, suna riƙe da iskoki huɗu na duniya, domin iska kada ta busa a kan duniya, ko a kan teku, ko a kan wani itace. Sai na ga wani mala’ika dabam yana hawa daga gabas, yana da hatimin Allah mai rai; sai ya yi kira da babbar murya ga mala’iku huɗun nan, waɗanda aka ba su ikon su cutar da duniya da teku, yana cewa, Kada ku cutar da duniya, ko teku, ko itatuwa, sai mun sa wa bayin Allahnmu hatimi a goshinsu. Ru’ya ta Yohanna 7:1–3.

The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”

Iskoki huɗu suna tasowa daga gabas, kuma a annabce, Musulunci duka biyu ne, “iskar gabas” da kuma “’ya’yan gabas.” “Numfashin” Ezekiyel, wanda yake mai da gangar jikin da aka ƙera su zama “babban runduna mai yawa ƙwarai,” shi ne saƙon da yake hatimce dubu ɗari da arba’in da huɗu. Saƙon hatimtar da ke cikin Ru’ya ta Yohanna sura ta bakwai yana tasowa daga gabas. Wannan saƙo shi ne saƙon Kukan Tsakar Dare, kuma Zafaniya ya bayyana shi a matsayin ƙararrawar ƙaho “a kan birane masu katanga, da kuma a kan hasumiyoyi masu tsayi.”

A tower is a symbol of the church.

Hasumiya alama ce ta ikkilisiya.

“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.

“A cikin misalin, mai gidan ya wakilci Allah, gonar inabin kuma ta wakilci al’ummar Yahudawa, shingen kuwa dokar Allah ce wadda ita ce kāriyarsu. Hasumiyar kuwa alama ce ta Haikali.” The Desire of Ages, 597.

A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.

Birni masarauta ce a cikin annabcin Littafi Mai Tsarki. Paparoma ita ce “Babila,” “wancan babban birni.” Faransa, sa’an nan kuma Amurka, su ne “babban birnin,” na “Sodom da Masar.” Urushalima ita ce “babban birnin,” wanda yake saukowa daga sama. Saƙon Zafaniya yana gāba da birane da hasumiyai, wato gāba da haɗuwar coci da ƙasa, wadda bisa ma’ana ita ce siffar dabbar. Shi ne saƙon “asiri” na Daniyel sura ta biyu.

Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.

Kafin ƙudurin dokar Lahadi, wato gwajin hoton zinariya na Nebukadnezzar na Daniyel sura ta uku, gawawwaki suna farka kuma a canja su su zama runduna mai ƙarfi domin su shelanta saƙon da ke bayyana tare da yin hamayya da kafuwar haɗin kan coci da jiha, yayin da kuma yake bayyana cewa Musulunci shi ne kayan aikin tanadi na Allah wanda Yake amfani da shi don zartar da hukuncinsa a kan waɗanda suke tilasta bauta ta Lahadi, kamar yadda Ya yi a tarihin da ya gabata. Saƙon yana bayyana cewa sa’ad da hoton ya kammala cikakken samuwa, ya kuma tilasta alamar dabba, za a zartar da hukuncin.

There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.

Babu wata nuni kai tsaye a cikin Daniyel sura ta uku game da siffar dabbar da take kaiwa zuwa, kuma take kai ga cikarta a dokar Lahadi, amma ba za a iya samun saƙo na uku ba sai da na fari da na biyu, domin dole ne a haɗa sura ta biyu ta Daniyel cikin bayyanar gaskiyoyin da aka wakilta a cikin Daniyel sura ta uku. “Asirin” mafarkin siffar da ke sura ta biyu yana bayyana mutanen Allah suna gane ma’anonin rai da mutuwa da suke cikin siffar dabbar Nebukadnezzar.

Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.

Hankali mai tsarkakewa yana bukatar a gane cewa, sa’ad da Nebukadnezzar ya ƙudura cewa zai yi bikin keɓewa ga gumakinsa na zinariya, dole ne a fara gina gumakin, kuma mawaƙa su yi atisayen waƙar da za su yi a bikin. Dole ne a yi shiri tun da wuri na aikin gini da ke gudana a kan wani ɗan lokaci tare da haƙa ƙasa, shimfiɗa tushe, ɗaga katakon hawa, da ma’aikata suna kai da kawo; kuma wannan shiri shi ne samuwar siffar mafarkin Nebukadnezzar, amma girman kan Nebukadnezzar ya sa ya ƙudura ya yi siffar dabba guda ɗaya kaɗai, ba dukan mulkokin annabcin Littafi Mai Tsarki ba. Gina wannan siffa shi ne jarabawar da dole mutanen Allah su ci nasara a kanta kafin ƙarewar lokacin jinƙai, kuma kafin a hatimce su, kafin kiɗan ya fara.

Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.

Hankali mai tsarkakewa kuma yana nuna cewa Shadrak, Meshak da Abednego ba su kaɗai ne bayin Ibraniyawa da suka shaida shirye-shiryen da aka yi tun da wuri domin ƙaddamar da siffar zinariya ba. Su ne kawai Ibraniyawan da suka fahimci ma’anar waɗannan shirye-shiryen a matsayin gargaɗi na rai da mutuwa, kuma suka yi nasu shirye-shiryen kai tsaye domin rikicin da yake tafe.

In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.

A cikin nassin Sister White da ke farkon wannan maƙala, ba kawai ta daidaita dokar Zephaniah da gunki na zinariya na Nebukadnezzar da kuma dokar Lahadi ba, amma kuma ta nuna dokar rashin adalci ta Ishaya.

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.

Kaiton waɗanda suke kafa ƙa’idodi marasa adalci, waɗanda kuma suke rubuta zalunci da suka tsara; domin su karkatar da matalauta daga shari’a, su ƙwace wa miskinan mutanena hakkinsu, domin gwauraye su zama ganimarsu, su kuma washe marayu! Kuma me za ku yi a ranar hukunci, da a cikin hallakarwar da za ta zo daga nesa? Wurin wa za ku gudu domin neman taimako? Kuma a ina za ku bar ɗaukakarku? Ishaya 10:1–3.

Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”

“Doka marar adalci” ta Ishaya ita ce dokar Lahadi, kuma ita ce “ranar dubawa” da kuma “halaka” ga Amurka, domin “ridda ta ƙasa” tana biye da “halakar ƙasa.” Bisa ga Ishaya, a lokacin dokar Lahadi, wadda kuma ita ce gumakin zinariya na Nebukadnezzar, “halakar” “za ta zo daga nesa.”

Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.

Ku tuna da wannan, ku nuna kanku maza: ku sake kawo shi a zuciya, ya ku masu ƙetare haddi. Ku tuna da al’amuran dā na zamanin da: gama ni ne Allah, babu wani dabam; ni ne Allah, kuma babu wani kamarsa. Ina bayyana ƙarshen tun daga farko, kuma tun daga zamanai na dā abubuwan da ba a riga an yi ba, ina cewa, Shawarata za ta tsaya, zan kuma aikata dukan abin da nake so: ina kiran tsuntsu mai farauta daga gabas, mutumin da yake zartar da shawarata daga ƙasa mai nisa: hakika, na faɗa shi, zan kuma tabbatar da shi; na ƙudura shi, zan kuma aikata shi. Ku saurare ni, ya ku masu taurin zuciya, waɗanda suke nesa da adalci: ina kusantar da adalcina; ba zai yi nisa ba, cetona kuma ba zai yi jinkiri ba: zan sa ceto a Sihiyona domin Isra’ila, ɗaukakata. Ishaya 46:8–13.

Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.

Ishaya ya sanya wannan nassi a ƙarshen lokacin jinkiri, gama a sa’an nan “cetonsa” ba zai ƙara “jinkirta” ba. Wannan yana a ƙarshen kwanaki uku da rabi na Ru’ya ta Yohanna sura ta goma sha ɗaya. Ƙarshen lokacin jinkiri ana nuna shi da isowar saƙon Kukan Tsakar Dare, sa’ad da babban rundunar Ezekiyel ta tashi tsaye. Sa’ad da suka tashi tsaye, ana ɗaga su sama a matsayin tuta a Ru’ya ta Yohanna sura ta goma sha ɗaya.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.

Bayan kwana uku da rabi kuma Ruhun rai daga Allah ya shiga cikinsu, sai suka tsaya a ƙafafunsu; babban tsoro kuwa ya kama waɗanda suka gan su. Sai suka ji wata babbar murya daga sama tana ce musu, Ku hau nan. Kuma suka hau zuwa sama cikin gajimare; maƙiyansu kuma suka gan su. A wannan sa’a kuwa aka yi wata babbar girgizar ƙasa, sai kashi goma cikin ɗari na birnin ya rushe, kuma a cikin girgizar ƙasar aka kashe mutane dubu bakwai; saura kuwa suka firgita, suka kuma ba Allah na sama ɗaukaka. Kaiton na biyu ya wuce; ga shi kuma, kaiton na uku yana zuwa da sauri. Ru’ya ta Yohanna 11:11–14.

The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.

Shaidun biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya suna hau zuwa sama a matsayin tuta, a daidai wannan sa’a da girgizar ƙasa, wadda ita ce dokar Lahadi. A wannan lokaci, ko kuma kamar yadda Yohanna ya ce, “a cikin wannan sa’a,” bisa ga Ishaya, sura ta arba’in da shida, Allah yana kiran “mutumin” da yake aiwatar da nufinsa, wanda kuma shi ne “tsuntsu mai farauta daga gabas”. Tsuntsu mai farauta, wato “mutumin” da Allah yake amfani da shi don aiwatar da nufinsa, yana fitowa daga “ƙasa mai nisa”. A cikin Ishaya sura ta goma, a lokacin “muguwar doka” wadda ita ce dokar Lahadi, “hallakar” Amurka tana fitowa daga “nisa.” “Gabas” alama ce ta Musulunci, gama a cikin annabci dukkansu biyu su ne “’ya’yan gabas,” da kuma “iskar gabas.” “Tsuntsu” a cikin annabci addini ne, kamar yadda ake wakilta Babila a matsayin keji cike da tsuntsaye masu ƙyama da marasa tsarki. “Tsuntsu mai farauta” da yake fitowa daga ƙasa mai nisa a gabas, shi ne addinin Musulunci.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

Sai ya yi kuka da babbar murya da ƙarfi, yana cewa, Babilon babba ta fāɗi, ta fāɗi, ta zama mazaunin aljanu, da mafakar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki mai ƙyama. Ru’ya ta Yohanna 18:2.

The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.

Haɗin kai mai ninki uku na Babila ta zamani yana wakiltar nau’o’i uku na mulki, haka kuma nau’o’i uku na addini. Addinin Majalisar Ɗinkin Duniya shi ne ruhaniya, addinin Amurka kuma shi ne Furotestantism mai ridda, addinin shugaban Kirista kuwa Katolika ne. Dukan waɗannan ra’ayoyin addini a wasu lokuta ana alamta su da mata, amma kuma da tsuntsaye. Ƙarfin addini da siyasa na Majalisar Ɗinkin Duniya ne, tare da Amurka a matsayin sarki na farko, yake ɗora papacy a kan kursiyin duniya. A cikin littafin Zakariya, tsuntsaye biyu ne suke kafa shugaban Kirista, wanda manzo Bulus ya bayyana a matsayin wancan “mugu” a cikin 2 Tasalonikawa.

Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

Sa’an nan mala’ikan da yake magana da ni ya fito, ya ce mini, Ka ɗaga idanunka yanzu, ka ga abin nan da yake fita. Sai na ce, Mene ne wannan? Ya ce, Wannan shi ne efa da yake fita. Ya kuma ce, Wannan shi ne kamanninsu a dukan duniya. Sai ga shi, aka ɗaga ma’aunin gubar talanti ɗaya; kuma wannan ita ce wata mace da take zaune a tsakiyar efar. Ya ce, Wannan mugunta ce. Sai ya jefa ta cikin tsakiyar efar; ya kuma jefa nauyin gubar a kan bakinta. Sa’an nan na ɗaga idanuna, na duba, sai ga shi, mata biyu suka fito, iska kuma tana cikin fikafikansu; gama suna da fikafikai kamar fikafikan shamuwa; suka ɗaga efar tsakanin ƙasa da sama. Sai na ce wa mala’ikan da yake magana da ni, Ina waɗannan suke kai efar? Ya ce mini, Don a gina mata gida a ƙasar Shinar; kuma za a kafa ta, a ajiye ta a can a kan tushenta. Zakariya 5:5–11.

An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.

Efa kwando ne da ake amfani da shi wajen awo. Matan nan biyu da suka ɗora efa, wato kwandon da papacy take zaune a tsakiyarsa, ikilisiyoyi biyu ne. Addinai biyu za su ɗauki addinin da Littafi Mai Tsarki ya bayyana a matsayin “wancan mugun abu” su gina mata gida a ƙasar Shinar. Shinar wani suna ne na Babila, kuma Ikilisiyar Katolika ita ce Babila babba a kwanaki na ƙarshe.

The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.

Mata biyu waɗanda suka “kafa” muguwar matar a Babila suna da “iska a fikafikansu.” Waɗannan matan kuma tsuntsaye ne, gama suna da “fikafikai,” kuma hujjar da suke bayarwa wajen ajiye matar ita ce “iskar” Musulunci, domin Musulunci yana haɗa hannun kowane mutum. Matar da aka ɗaga sama ta kasance a kulle cikin efa tun daga mummunan rauninta a shekara ta 1798, domin an sa wani nauyin gubar dalma a kan bakin efar da take cikinsa. Amma sa’ad da kiɗan bikin sujada na Nebukadnezzar ya fara, matan biyu na Furotestantism mai ridda da Ruhaniyanci suna cire nauyin gubar dalman, su ɗaga kai na takwas, wanda yake daga cikin bakwai ɗin nan.

“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

“Yayin da muke kusantar rikici na ƙarshe, yana da muhimmanci ƙwarai a sami jituwa da haɗin kai a tsakanin kayan aikin Ubangiji. Duniya cike take da guguwa da yaƙi da saɓani. Duk da haka, a ƙarƙashin kai ɗaya—ikon paparoma—mutane za su haɗu domin su yi gāba da Allah cikin mutumin shaidunsa. Wannan haɗin kai babban mai ridda ne ya ƙarfafa shi. Yayin da yake neman haɗa wakilansa wajen yaƙi da gaskiya, zai yi aiki domin ya rarraba ya kuma warwatsa masu goyon bayanta. Kishi, mugun zato, muguwar magana, shi ne yake zuga su domin su haifar da rashin jituwa da rarrabuwar kai.” Testimonies, juzu’i na 7, 182.

The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.

Haɗin kai na sau uku yana ɗaukaka Paparoma a matsayin shugaban, gama suna nufin halakar da al’ummar da ba a so.

For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.

Gama, duba, maƙiyanka suna ta hargitsi; kuma waɗanda suke ƙinka sun ɗaga kai. Sun ƙulla mugun shawara a kan mutanenka, kuma sun yi shawara a kan waɗanda ka ɓoye. Sun ce, Ku zo, mu datse su daga kasancewa al’umma; domin kada a ƙara tuna sunan Isra’ila. Zabura 83:2–4.

A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.

Tsuntsu addini ne, kuma “tsuntsu mai cin ganima daga gabas” da Allah yake kira a “sa’a” ta dokar Lahadi, sa’ad da ake shelanta saƙon Kukan Tsakar Dare, shi ne Musulunci. Wannan ne ya sa a daidai wannan sa’a da matattun da aka ta da suke hawa zuwa sama a matsayin alama, “masifa ta uku” ta Musulunci take zuwa da sauri. Saboda wannan ne Ishaya ya faɗa a aya ta ɗaya ta sura ta goma, “Kaiton” waɗanda suke kafa ƙa’idodi marasa adalci. “Masifun” Ru’ya ta Yohanna Musulunci ne, kuma Musulunci shi ne hukuncin tanadi na Allah, ko kayan aiki, ko sanda (Ishaya 10:5) da Allah yake amfani da shi don hukunta Amurka saboda tilasta bautar ranar Lahadi.

Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”

Ishaya sura ta arba’in da shida, ya bayyana “tsuntsu mai farauta daga gabas” a matsayin “mutumin da yake aiwatar da shawararata.” Wannan “mutumin” shi ne Musulunci, kuma an kira shi “daga ƙasa mai nisa,” gama Allah ya “ƙaddara” ya hukunta Amurka, sa’an nan kuma duniya, saboda tilasta kiyaye Lahadi, kamar yadda Ya yi a zamanan dā da Roma arna da ƙahonin farko huɗu, sa’an nan kuma da Roma na papacy a cikin ƙahonin “Kaiton” na biyar da na shida. Nufinsa a Ishaya sura ta arba’in da shida shi ne ya kira “tsuntsu mai farauta daga gabas,” kuma Yana sanar da mutanensa waɗanda suke marmarin su fahimci shawararsa da nufinsa cewa, “Ku tuna da al’amuran dā na can baya: gama Ni ne Allah, kuma babu wani dabam; Ni ne Allah, kuma babu kamarsa; Ina bayyana ƙarshe tun daga farko, kuma tun daga zamanan dā abubuwan da ba su riga sun faru ba, Ina cewa, Shawarata za ta tabbata, kuma zan aikata dukan abin da na ga dama.”

In verse three Isaiah chapter ten, Isaiah records three important questions:

A cikin aya ta uku ta sura ta goma ta Ishaya, Ishaya ya rubuta muhimman tambayoyi uku:

And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.

Kuma me za ku yi a ranar hukunci, da kuma a cikin hallaka wadda za ta zo daga nesa? Wurin wa za ku gudu domin neman taimako? Kuma a ina za ku bar ɗaukakarku? Ishaya 10:3.

The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.

Tambaya ta ƙarshe tana nuna cewa ƙasar ɗaukaka tana rasa ɗaukakarta a sakamakon umarnin marar adalci. Ɗaukakar Amurka ita ce Kundin Tsarinta, wanda ake rushewa gaba ɗaya a lokacin dokar Lahadi.

“And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.

“Kuma Kundin Tsarin Mulki yana tabbatar wa jama’a da haƙƙin mulkin kai, yana tanadar da cewa wakilai da aka zaɓa ta ƙuri’ar jama’a su ne za su kafa dokoki kuma su gudanar da su. An kuma ba da ’yancin bangaskiyar addini, ana ba kowane mutum izinin bauta wa Allah bisa ga umarnin lamirinsa. Tsarin jamhuriya da Furotestantanci suka zama muhimman ƙa’idojin ƙasar. Waɗannan ƙa’idoji su ne asirin ƙarfinta da wadata.” The Great Controversy, 441.

It is the Constitution that identifies the glory that is left in the dust at the Sunday law.

Tsarin Mulkin ne yake bayyana ɗaukakar da aka bari cikin ƙura a lokacin dokar Lahadi.

“When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.

“Sa’ad da al’ummar da Allah ya yi aiki dominta ta irin wannan hanya mai banmamaki, kuma a kanta Ya shimfiɗa garkuwar IkonSa Maɗaukaki, ta watsar da ƙa’idojin Furotesta, kuma ta hannun majalisarta ta ba da goyon baya da kariya ga Romanism wajen taƙaita ’yancin addini, sa’an nan Allah zai yi aiki cikin ikonSa domin mutanensa masu aminci. Za a aiwatar da mulkin danniyar Roma, amma Almasihu ne mafakarmu.” Testimonies to Ministers, 206.

At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.

A “ƙa’idar mugunta” ta Ishaya, wadda ita ce dokar Lahadi, ɗaukakar Amurka ta kau, kuma nan da nan ta ba da amsa ga tambaya ta biyu ta Ishaya sa’ad da take gudu a annabce zuwa Majalisar Ɗinkin Duniya, wato ƙawancen sarakuna goma na Ru’ya ta Yohanna sura ta goma sha bakwai, domin neman taimako wajen tunkarar harin Musulunci na “Kaito” na uku. Tambaya ta farko cikin tambayoyi uku ɗin tana bayyana yanayin kufan dokar Lahadi wanda ke sa Amurka ta fara aikinta na gaba na tilasta wa dukan duniya ta karɓi haɗin coci da gwamnati, kamar yadda aka wakilta a cikin haɗewar Majalisar Ɗinkin Duniya da Cocin Katolika, tare da shugaban Kirista yana iko da wannan alaƙa marar tsarki. Tana kiran wannan kufa “ranar ziyara”. Dukan waɗannan hakikanin annabci suna daidaita da bikin keɓewar siffar zinariya na Nebukadnezzar.

We will continue chapter three of Daniel in the next article.

Za mu ci gaba da sura ta uku ta Daniyel a talifi na gaba.

“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.

“A cikin tarihin Nebukadnezzar da Belshazzar, Allah yana magana da mutanen yau. Hukuncin da zai sauko a kan mazaunan duniya a wannan zamani zai kasance ne saboda ƙin karɓarsu ga haske. Laifinmu a shari’a ba zai samo asali daga gaskiyar cewa mun rayu cikin kuskure ba, sai dai daga gaskiyar cewa mun yi sakaci da damar da Sama ta aiko domin gano gaskiya. Hanyoyin samun saba da gaskiya suna cikin ikon kowa ya kai gare su; amma, kamar sarkin nan mai bin son rai da son kai, muna mai da hankali fiye da kima ga abubuwan da suke faranta kunne, da gamsar da ido, da ƙosar da ɗanɗano, fiye da abubuwan da suke wadata tunani, wato taskokin gaskiya na Allah. Ta wurin gaskiya ne za mu iya amsa babban tambayar nan, ‘Me dole ne in yi domin in sami ceto?’” Bible Echo, September 17, 1894.