In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.

A nan gaba kaɗan, Rasha za ta kawo ƙarshen yaƙin Ukraine da nasara, kuma wannan nasarar za ta tabbatar da kasancewa farkon ƙarshen Putin da Rasha. Kamar yadda Gorbachev ya sake tsara (perestroika) daularsa sa’an nan ya gudu zuwa Majalisar Ɗinkin Duniya, za a kawo Rasha ta siyasa ƙarƙashin ikon Majalisar Ɗinkin Duniya, yayinda kuma za a kawo Rasha ta addini ƙarƙashin ikon papacy. Za a zaɓi Trump a 2024, kuma zai yi nasara a kan Democrats masu ra’ayin duniya da kuma ‘yan Republican masu ra’ayin duniya da suke ikirari, kuma zai kafa ƙawance da masu ra’ayin duniya na Majalisar Ɗinkin Duniya, domin warware illolin da suka biyo bayan rushewar Putin da Rasha. Sa’an nan karuwar Taya za ta shiga tsakani a madadin Rasha.

In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of Church and State” is removed.

A Yaƙin Panium, ana maimaita tarihin na farkon yaƙe-yaƙe uku na aya ta arba’in. A yaƙin farko, wanda rugujewar Tarayyar Soviet a 1989 ta wakilta, na farkon cikin shugabanni takwas na ƙarshe ya yi aiki a matsayin rundunar wakili ta papacy. Wannan shugaban farko ɗan jam’iyyar Republican ne, yana nuna cewa na ƙarshe ma zai kasance shugaban Republican. An san shugaban farko da kalamansa game da bangon labulen ƙarfe, wanda a matsayin alamar annabci ya rushe sa’ad da Bangon Berlin ya rushe a ranar 9 ga Nuwamba, 1989. Za a san shugaban Republican na ƙarshe da kalamansa game da bango a iyakar kudancin Amurka, kuma alamar da za ta nuna shaidar Trump ta gina bangon ita ce dokar Lahadi, inda ake kawar da alamar “bangon rabuwa tsakanin Coci da Jiha.”

That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.

Wancan shugaban ƙasa na farko tsohon tauraron kafofin yaɗa labarai ne, sananne saboda ƙwarewarsa ta magana mai kaifi da kuma azancinsa na barkwanci. Shugaban ƙasa na ƙarshe kuma tsohon tauraron kafofin yaɗa labarai ne, sananne saboda ƙwarewarsa ta magana mai kaifi da kuma azancinsa na barkwanci. Shekarar 1989 ta nuna tarwatsewar daular da aka sani da Tarayyar Soviet, kuma yaƙi na ƙarshe cikin yaƙe-yaƙe uku na aya ta arba’in yana wakiltar tarwatsewar daular da aka sani da Rasha.

The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)

Yaƙin Panium shi ne yaƙi na uku kuma na ƙarshe na aya ta arba’in, kuma yaƙin farko ne ya kasance alamar misalinsa. Sa’ad da yaƙin farko ya ƙare, dukkan duniya ta amince cewa ƙasa guda kaɗai mai iko mafi girma a duniya ita ce Amurka. Za a maimaita wannan mamayar duniya a ƙarshen yaƙi na ƙarshe, gama a can ne, duk da ƙawancen da aka kulla tsakanin Antiochus III da Philip na Macedon, (Amurka da Majalisar Ɗinkin Duniya), za a kafa Amurka (annabin ƙarya) a matsayin babban sarki a kan sarakuna goma (macijin—Majalisar Ɗinkin Duniya.)

The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.

Yaƙe-yaƙe uku na aya ta arba’in suna ɗauke da hatimin “Gaskiya,” domin na farko yana wakiltar na ƙarshe, kuma yaƙin da yake tsakiyarsu yana wakiltar tawaye. Rundunar wakili ta farko da ta ƙarshe mai nasara (Amurka) tana yin rinjaye, amma rundunar wakili ta biyu tana shan kaye, kuma wannan rundunar wakili ta biyu ita ce Naziyanci, wata alamar tawaye ta duniya.

The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with first and last letter form the Hebrew word “Truth.”

Kamfen siyasa uku na Donald Trump suna ɗauke da hatimin “Gaskiya,” domin yana cin zaɓe a kamfen ɗinsa na farko da na ƙarshe, amma a kamfen na tsakiya an ci shi ta wurin dabbar rashin yarda da Allah, wadda ita ce ikon macijin, wanda kuma shi ne alamar tawaye da harafi na goma sha uku na haruffan Ibrananci yake wakilta; harafin nan kuwa, sa’ad da aka haɗa shi da harafi na farko da na ƙarshe, yana samar da kalmar Ibrananci “Gaskiya.”

Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or Seventh Seal.

Aya ta goma ta Daniyel goma sha ɗaya tana gano lokacin ƙarshe a shekara ta 1989, kuma aya ta goma sha shida tana gano dokar Lahadi mai zuwa nan ba da daɗewa ba. Ayoyi goma zuwa goma sha biyar suna wakiltar ɓoyayyar tarihin aya ta arba’in, wadda ita ce ɓangaren littafin Daniyel da aka hatimce har zuwa kwanaki na ƙarshe. Sa’ad da aka sa ayoyi goma zuwa goma sha biyar (layi bisa layi) cikin ɓoyayyar tarihin aya ta arba’in, ana buɗe ɓangaren Daniyel da ya danganci kwanaki na ƙarshe. Ana buɗe wannan ɓangaren ne gab da lokacin da ƙofa ta alheri za ta rufe ga masu kiyaye Asabar a dokar Lahadi mai zuwa nan ba da daɗewa ba. Saboda haka, yana wakiltar Hatimi na ƙarshe, ko kuwa Hatimi na Bakwai.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.

Kuma sa’ad da ya buɗe hatimi na bakwai, sai aka yi shiru a sama kusan rabin sa’a. Sai na ga mala’iku bakwai waɗanda suke tsaye a gaban Allah; aka kuwa ba su ƙaho bakwai. Sai wani mala’ika ya zo ya tsaya a bagaden, yana riƙe da turaren zinariya; aka kuma ba shi turare mai yawa, domin ya miƙa shi tare da addu’o’in dukan tsarkaka a bisa bagaden zinariya wanda yake a gaban kursiyin. Sai hayaƙin turaren, wanda ya zo tare da addu’o’in tsarkaka, ya haura zuwa gaban Allah daga hannun mala’ikan. Sai mala’ikan ya ɗauki turaren, ya cika shi da wutar bagaden, ya jefa shi cikin duniya: sai aka ji muryoyi, da tsawa-tsawa, da walƙiya-walƙiya, da girgizar ƙasa. Sai mala’iku bakwai waɗanda suke da ƙaho bakwai suka shirya kansu domin su busa. Ru’ya ta Yohanna 8:1–6.

The seven angels with the Seven Trumpets represent the Executive Judgment which begins at the Sunday law in the United States, and they represent the Executive Judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the Seven Last Plagues are God’s judgments that are not mixed with mercy. The opening of the Seventh Seal is when the Executive Judgments are being prepared, as represented by the seven angels.

Mala’ikun nan bakwai masu Kahonni Bakwai suna wakiltar Hukuncin Zartarwa wanda yake farawa da dokar Lahadi a Amurka, kuma suna kuma wakiltar Hukuncin Zartarwa da yake farawa sa’ad da Mika’ilu ya tashi kuma jarrabawar ɗan Adam ta rufe. A lokacin farko, daga dokar Lahadi har Mika’ilu ya tashi, hukunce-hukuncen Allah suna gauraye da jinƙai, amma sa’an nan Annobai Bakwai na Ƙarshe su ne hukunce-hukuncen Allah waɗanda ba a gauraya su da jinƙai ba. Buɗewar Hatimi na Bakwai ita ce sa’ad da ake shirya Hukunce-hukuncen Zartarwa, kamar yadda mala’ikun nan bakwai suke wakilta.

Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.

Babi na biyu da na tara na littafin Daniyel suna bayyana “addu’o’in tsarkaka” a matsayin addu’a ta fahimtar abubuwan da suke da alaƙa da ɓoyayyen mafarkin Nebukadnezzar game da siffar dabbobi, da kuma tuba da ikirari da suke da alaƙa da “sau bakwai,” na littafin Lawiyawa babi na ashirin da shida. Addu’o’in da aka gauraya da turaren wuta a cikin “farantin turare na zinariya” waɗanda suka haura zuwa gaban Allah, waɗanda ake yi ne ta bakin waɗanda aka kira su kasance cikin dubu ɗari da arba’in da huɗu, waɗanda a wancan lokaci suke karɓar hatimin Allah mai rai, yayin da ake jefa wutar daga bagade zuwa cikin duniya.

In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.

A cikin sura ta tara ta Ezekiyel, waɗannan tsarkaka ɗin nan guda su ne suke nishi suna kuka saboda ƙazantattun abubuwan banƙyama da ake yi a cikin ƙasa da kuma cikin ikilisiya; kuma yayin da suke bayyana zurfin nadamarsu saboda zunubi, mala’ikan hatimi yana sa alama a goshinsu. Kamar yadda yake a sura ta takwas ta Ru’ya ta Yohanna, hukuncin da mala’iku masu hallakarwa suke wakilta yana can a baya yana jiran umurnin da zai nuna cewa an gama hatimin.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

Da cikakkiyar daidaito marar kuskure, Marar Iyaka yana ci gaba da riƙe lissafi da dukan al’ummai. Yayin da ake miƙa jinƙansa tare da kiran tuba, wannan lissafi zai ci gaba da kasancewa a buɗe; amma sa’ad da adadin ya kai wani gwargwado da Allah ya ƙayyade, hidimar fushinsa ta fara. Ana rufe lissafin. Haƙurin Allah ya ƙare. Ba a ƙara roƙon jinƙai a madadinsu.

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

“Annabin, yana duban ƙarnuka masu zuwa, an kawo wannan lokaci a gaban wahayinsa. Al’ummai na wannan zamani sun kasance masu karɓar jinƙai marasa misaltuwa. An ba su mafi zaɓaɓɓun albarkatun sama, amma an rubuta a kansu ƙara girman kai, kwaɗayi, bautar gumaka, raina Allah, da ƙasƙantar rashin godiya. Suna hanzarin rufe lissafinsu da Allah.”

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

“Amma abin da yake sa ni in yi rawar jiki shi ne gaskiyar cewa waɗanda suka sami haske da gata mafi girma sun gurɓata ta wurin muguntar da ta mamaye ko’ina. Saboda rinjayar marasa adalci da suke kewaye da su, da yawa, har ma daga cikin waɗanda suke iƙirarin gaskiya, sun yi sanyi, kuma an kwashe su da ƙaƙƙarfan kwararar mugunta. Baƙar rainin da aka yi wa ibada ta gaskiya da tsarki a ko’ina yana sa waɗanda ba su manne da Allah sosai ba su rasa girmamawarsu ga dokarsa. Da a ce suna bin hasken kuma suna yi wa gaskiya biyayya daga zuciya, da wannan doka mai tsarki ta fi zama mai daraja a gare su sa’ad da ake irin wannan raina ta da kuma kawar da ita a gefe. Yayin da rashin girmamawa ga dokar Allah yake ƙara bayyana, iyakar rarrabewa tsakanin masu kiyaye ta da duniya tana ƙara fitowa fili. Ƙaunar ƙa’idodin Allahntaka tana ƙaruwa a wurin rukuni guda daidai gwargwadon yadda raini gare su yake ƙaruwa a wurin wani rukuni.”

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

“Rikicin yana ta kusantowa da sauri. Ƙididdigar da ke ƙaruwa da gaggawa suna nuna cewa lokacin ziyarar Allah ya kusa zuwa. Ko da yake ba ya son hukuntawa, duk da haka zai hukunta, kuma da sauri. Waɗanda suke tafiya cikin haske za su ga alamun hatsarin da ke gabatowa; amma bai kamata su zauna cikin shiru ba, ba tare da damuwa ba, suna jiran halakar da za ta zo, suna ta’azantar da kansu da bangaskiyar cewa Allah zai kare mutanensa a ranar ziyarar. Ko kaɗan ba haka ba ne. Ya kamata su gane cewa hakkinsu ne su yi aiki tuƙuru domin ceton waɗansu, suna duban Allah da bangaskiya mai ƙarfi domin taimako. “Addu’ar mai adalci mai zafi, mai ƙwazo, tana da iko ƙwarai.”

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

“Yistin ibada ga Allah bai gama rasa ƙarfinsa gaba ɗaya ba. A lokacin da haɗari da baƙin cikin ikilisiya suka fi girma, ƙaramar ƙungiyar da take tsaye cikin haske za ta kasance tana nishi tana kuka saboda abubuwan banƙyama da ake aikatawa a cikin ƙasar. Amma fiye da duka addu’o’insu za su tashi domin ikilisiya, domin membobinta suna yi bisa ga irin halin duniya.

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

Addu’o’in nan masu zafi na waɗannan kaɗan masu aminci ba za su tafi a banza ba. Sa’ad da Ubangiji ya fito a matsayin mai ɗaukar fansa, zai kuma zo a matsayin mai kāriya ga dukan waɗanda suka kiyaye bangaskiya cikin tsarkinta, kuma suka tsare kansu ba tare da gurɓacewar duniya ba. A wannan lokaci ne Allah ya yi alkawarin ɗaukar fansar zaɓaɓɓunsa waɗanda suke kuka gare Shi dare da rana, ko da yake yana da jimirin jinkiri a kansu.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

“Umurnin shi ne: ‘Ka bi ta tsakiyar birnin, ta tsakiyar Urushalima, ka sa alama a goshin mutanen da suke nishi kuma suke kuka saboda dukan abubuwan banƙyama da ake yi a tsakiyarta.’ Waɗannan masu nishi da kuka sun kasance suna shelar kalmomin rai; sun tsauta, sun ba da shawara, sun kuma roƙa. Wasu waɗanda suka kasance suna wulaƙanta Allah suka tuba suka kuma ƙasƙantar da zukatansu a gabansa. Amma ɗaukakar Ubangiji ta riga ta rabu da Isra’ila; ko da yake da yawa har yanzu sun ci gaba da bin siffofin addini, ikonsa da kasancewarsa sun rasa.” Testimonies, volume 5, 208–210.

Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.

Ayoyi goma zuwa goma sha biyar suna buɗe ɓoyayyen tarihin aya ta arba’in, kuma a cikin yin haka a lokaci guda suna bayyana cewa hatimcewar dubu ɗari da arba’in da huɗu yanzu ana aiwatar da ita ne a kan waɗanda suka cika sharuddan addu’o’in da Daniyel da mutane uku masu daraja suka wakilta a sura ta biyu, da kuma wanda Daniyel ya wakilta a sura ta tara. Bambancin da ke tsakanin waɗannan addu’o’i biyu za a iya gane shi a matsayin addu’a domin fahimtar al’amuran annabci na zahiri (Daniyel 2), da kuma addu’a domin cim ma ƙwarewar cikin gida ta annabci (Daniyel 9). Wani bambanci kuma shi ne cewa tsarkaka a matsayin taro suna neman su fahimci saƙon gwaji na siffar dabbar (Daniyel 2), amma dole ne su aiwatar da aikin cikakkiyar tuba kowane ɗayansu dabam-dabam (Daniyel 9). Dole ne addu’o’insu su kasance cikin mahallin Ezekiyel 9, domin dole ne su yi baƙin ciki saboda zunuban da ke cikin ƙasa da kuma cikin ikilisiya.

“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

“A lokacin da fushinsa zai fito cikin shari’u, waɗannan ƙasƙantattu, sadaukararrun mabiyan Almasihu za a bambanta su daga sauran duniya ta wurin baƙin cikin zukatansu, wanda ake bayyana shi cikin makoki da kuka, tsawatawa da gargaɗi. Yayin da waɗansu kuma suke ƙoƙarin rufe muguntar da take akwai da mayafi, suna kuma ba da uzuri ga wannan babban mugunta da ta bazu ko’ina, waɗanda suke da kishin ɗaukakar Allah da ƙaunar rayuka ba za su yi shiru ba domin su sami tagomashin kowa. Rayukansu masu adalci suna baƙanta rana bayan rana saboda ayyuka da maganganun marasa adalci marasa tsarki. Ba su da iko su dakatar da wannan kwararowar zunubi mai ƙarfi; saboda haka suna cike da baƙin ciki da firgici. Suna makoki a gaban Allah sa’ad da suka ga an rena addini a cikin gidajen waɗanda suka sami babban haske. Suna kuka kuma suna wahalar da rayukansu domin girman kai, kwaɗayi, son kai, da yaudara kusan iri dabam-dabam duka suna cikin ikkilisiya. Ruhun Allah, wanda yake motsa zuwa ga tsawatawa, an tattake shi a ƙarƙashin ƙafa, alhali bayin Shaiɗan suna cin nasara. An zubar da mutuncin Allah, an mai da gaskiya marar amfani.”

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

Rukunin waɗanda ba sa jin baƙin ciki saboda koma-bayan ruhaniyarsu ta kansu, kuma ba sa makoki saboda zunuban waɗansu, za a bar su ba tare da hatimin Allah ba. Ubangiji ya ba manzanninsa umarni, mutanen da suke da makaman kisa a hannuwansu: “Ku bi bayansa ta cikin birnin, ku kashe: kada idanunku su tausaya, kada kuwa ku ji jinƙai: ku hallaka gaba ɗaya tsofaffi da matasa, ’yan mata, da ƙananan yara, da mata: amma kada ku kusanci kowane mutum wanda alamar take a kansa; kuma ku fara daga Wuri Mai Tsarkina. Sai suka fara daga dattawan da suke a gaban gidan.”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies volume 5, 210, 211.

“A nan mun ga cewa ikkilisiya—wurin tsarki na Ubangiji—ita ce ta fara jin bugun fushin Allah. Tsofaffin mutane, waɗanda Allah ya ba su babban haske, kuma waɗanda suka tsaya a matsayin masu tsaron muradun ruhaniya na jama’a, sun ci amanar abin da aka danƙa musu. Sun ɗauki matsayi cewa bai kamata mu sa rai ga mu’ujizai da bayyana ikon Allah a fili kamar yadda aka yi a dā ba. Zamani ya canja. Waɗannan kalmomi suna ƙarfafa rashin bangaskiyarsu, sai su ce: Ubangiji ba zai yi nagarta ba, ba kuwa zai yi mugunta ba. Yana da jinƙai ƙwarai da zai hukunta mutanensa da shari’a. Haka kuwa, ‘Salama da lafiya’ shi ne kukan mutanen da ba za su ƙara ɗaga muryarsu kamar ƙaho ba domin su nuna wa mutanen Allah laifofinsu da gidan Yakubu zunubansu. Waɗannan karnuka bebaye da ba sa yin haushi su ne waɗanda suke jin adalcin ramuwar gayya ta Allah da aka ɓata wa rai. Maza, ’yan mata, da ƙananan yara duk suna hallaka tare.” Testimonies juzu’i na 5, 210, 211.

Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.

Aya ta ɗaya da ta biyu na Daniel goma sha ɗaya sun fara ne a lokacin ƙarshe a 1989, kamar yadda aya ta goma ma take. Aya ta biyu tana kai tarihin har zuwa zangon farko na Donald Trump, sa’an nan kuma ta bar wani ɓoyayyen tarihi daga wannan shugaban ƙasa na shida mafi arziki har zuwa mulki na bakwai (Majalisar Ɗinkin Duniya), wanda Alexander the Great yake wakilta. Tsakanin Xerxes, sarki mai arziki da ke cikin aya ta biyu, da Alexander the Great, akwai sarakunan Farisa takwas. ɓoyayyen tarihin aya ta biyu har zuwa aya ta uku yana wakiltar sarakuna takwas. Saboda haka, daga ƙarshen zangon farko na Trump har zuwa mulki na bakwai na annabcin Littafi Mai Tsarki, akwai sarakuna goma gaba ɗaya da suka shimfiɗa a cikin ɓoyayyen tarihin aya ta biyu zuwa ta uku na Daniel sura ta goma sha ɗaya.

The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing Trump represents the first and last of ten kings, and ten represents a test.

Lambar goma alama ce ta jarabawa, kuma jarabawar da ke faruwa a cikin wannan tarihin kanta ita ce samuwar siffar dabbar. Shugaban ƙasa na shida mafi arziki ya tayar da masu neman mulkin duniya tun daga yaƙin neman zaɓensa na farko a shekara ta 2015, kuma ta haka ya sanya alamar farkon gwagwarmaya tsakanin shaidu biyu na Wahayi sura ta goma sha ɗaya da dabbar macijin rashin yarda da Allah, wadda ba ta daina ba har sai dokar Lahadi ta ayoyi na sha shida da arba’in da ɗaya. A cikin wannan yaƙi Donald Trump shi ne shugaban ƙasa na farko da ya tayar da macijin, kuma shi ma ne na ƙarshe. Trump shi ne shugaban ƙasa na ƙarshe na dabbar ƙasa, kuma Trump zai zama jagora na farko na masarauta ta bakwai. Ta wajen yin haka Trump yana wakiltar na farko da na ƙarshe cikin sarakuna goma, kuma goma tana wakiltar jarabawa.

1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789 da 1798 suna wakiltar tarihi uku da suke tabbatar da cewa shugaban ƙasa na takwas daga cikin bakwai yake. 1776 yana wakiltar buga Sanarwar ’Yancin Kai, da tarihin Taron Nahiyoyi na Farko da na Biyu. 1789 yana wakiltar wani zamani na tarihi a lokacin da aka samar da Ka’idojin Ƙungiyar Tarayya. Wannan zamani ya fara a 1781, kuma ya ƙare da buga Kundin Tsarin Mulki a 1789. 1798 yana wakiltar buga Dokokin Baƙi da na Tayar da Fitina, da kuma farkon dabbar duniya a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki.

The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.

An raba Babban Taron Nahiyoyi gida biyu cikin zamani biyu na annabci: na taron farko da na taron ƙarshe. Babban Taron Nahiyoyi na Farko yana da shugabanni biyu, kuma Peyton Randolph shi ne shugaban farko. Babban Taron Nahiyoyi na Biyu yana da shugabanni shida. Peyton Randolph shi ne shugaban farko na duka Babban Taron Nahiyoyi na Farko da kuma na Biyu. Jimillar shugabanni takwas ce a cikin tarihin Babban Taron Nahiyoyi na Farko da na Biyu. Peyton Randolph shi ne shugaban farko na duka Babban Taron Nahiyoyi na Farko da na Biyu, wani zamani na annabci inda akwai shugabanni takwas, amma shugaban farko na kowanne daga cikin waɗannan zamani biyu mutum ɗaya ne. Saboda haka, ko da yake akwai wa’adin shugabanci takwas, a zahiri shugabanni bakwai ne kaɗai. Shugaban farko ya kasance sau biyu a matsayin shugaban farko na mutane bakwai waɗanda suka kasance shugabanni, saboda haka Randolph yana wakiltar na takwas, wanda yake daga cikin bakwai ɗin, kuma bisa ga shaidu biyu yana zama alamar shugaban farko na ainihi, wanda shi ne George Washington.

Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.

Randolph yana wakiltar Washington, sabili da haka Randolph, a matsayin alamar Washington, yana isar da halayen annabci na Randolph shugaban ƙasa na fari, da kuma cewa Randolph shi ne na takwas, wato wanda yake daga cikin bakwai. Ta haka George Washington, a matsayin shugaban ƙasa na fari kuma Babban Kwamanda na fari, a ma’anar annabci shi ma na takwas ne, kuma yana daga cikin bakwai; haka kuma Trump, a matsayin shugaban ƙasa na ƙarshe, shi ma zai zama na takwas, wato wanda yake daga cikin bakwai.

The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.

Shugaba na biyu na Taron Nahiyar na Biyu shi ne John Hancock. Taron Nahiyar na Biyu ya ƙare a shekara ta 1781. Daga 1781 zuwa 1789, ana gane tarihin Dokokin Tarayya na Ƙawance. Wannan zamanin ana alamta shi da shekarar 1789, tare da buga Kundin Tsarin Mulki. A cikin wannan lokaci kuma akwai shugabanni takwas. Dokokin Tarayya na Ƙawance sun wakilci Kundin Tsarin Mulki na farko, amma raunin Dokokin Tarayya na Ƙawance ya kai ga maye gurbinsu, da kuma amincewar ƙasashe goma sha uku da Kundin Tsarin Mulki a shekara ta 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

A wancan zamani shugabannin takwas ɗin sun ƙunshi shugabanni bakwai waɗanda ba shugabanni ba ne a cikin tarihin zamanin da manyan tarukan nahiyoyi biyu na baya suka wakilta, da kuma guda ɗaya wanda ya kasance shugaba a wancan zamanin annabci na farko. John Hancock ya yi hidima a cikin Majalisar Nahiyoyi ta biyu, kuma haka kuma a cikin zamanin da Dokokin Ƙungiyar Tarayya suka wakilta. A matakin annabci, akwai mutane bakwai kaɗai da suka kasance shugabanni a lokacin manyan tarukan nahiyoyi biyu ɗin; saboda haka a annabce John Hancock ya kasance ɗaya daga cikin takwas a zamanin Dokokin Ƙungiyar Tarayya, amma ya kuma kasance ɗaya daga cikin mutane bakwai na zamanin da ya gabata. Saboda haka shi ne na takwas, wanda yake daga cikin bakwai.

The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.

Lokacin annabci na biyu, wanda shekarun 1781 zuwa 1789 suke wakilta, kamar lokaci na farko, yana da shugaban ƙasa (Hancock) wanda shi ne na takwas, kuma daga cikin bakwai, kamar yadda Randolph ya kasance a lokacin annabci na farko da 1776 ke wakilta.

In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.

A cikin kowane ɗaya daga cikin zangon shugabanni takwas biyu, ana wakiltar asirin annabcin cewa na takwas yana daga cikin bakwai. Waɗannan zanguna biyu suna ba da shaida cewa shugaban farko na gaskiya (Washington) shi ma yana da asirin annabcin da aka ɗaure da alamar wakilcinsa, ta wurin irin mutuntakarsa da Randolph ya wakilta. Waɗannan shaidu uku suna magana ne game da Trump. Trump, kamar yadda aka wakilta shi a cikin ayoyi na ɗaya da na biyu a sura ta goma sha ɗaya, ana bayyana shi ne kawai ta wurin wa’adinsa na farko, wanda ya ƙare sa’ad da dabbar da ta fito daga ramin marar ƙasa ta sace zaɓe na biyu.

The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.

Tarihin da ya cika waɗannan ayoyi ya ƙunshi wani ɓoyayyen tarihi tsakanin wannan matakin na sarki mafi arziki (Xerxes) da bayyanar Alexander Mai Girma, wanda yake wakiltar dokar Lahadi, sa’ad da sarakuna goma suka zama mulki na bakwai na ɗan lokaci kaɗan. Tsakanin sarki mai arziki da sarakuna goma waɗanda suka yarda su ba da mulkinsu na bakwai ga papacy, akwai sarakuna takwas. Waɗannan sarakuna takwas da suka ƙunshi ɓoyayyen tarihin aya ta biyu zuwa aya ta uku, suna samun shaidu biyu na shugabanni takwas a cikin tarihin 1776, 1789 da 1798.

That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.

Wannan tarihin yana ɗauke da alamar annabci ta shekaru ashirin da biyu, yana bayyana shi a matsayin tarihin hatimcewar ɗari da arba’in da huɗu na dubu sa’ad da allahntaka ta haɗu da ɗan’adamtaka. Haka kuma yana ɗauke da shaidar “Gaskiya,” gama farkon yana nuna ’yancin kai, ƙarshen kuma yana nuna kawar da ’yancin kai, yayin da shekaru goma sha uku bayan 1776, jihohi goma sha uku suka amince da Kundin Tsarin Mulki. Haka kuma yana bayyana lokuta biyu na sarakuna takwas (shugabanni) waɗanda dukkansu suna ɗauke da asirin cewa na takwas ɗin yana daga cikin bakwai ɗin.

Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.

Trump a matsayin shugaban ƙasa na shida a shekarar 2016, kuma a matsayin shugaba na ƙarshe na masarauta ta shida, haka nan yana wakiltar na farko da na ƙarshe cikin sarakuna goma masu jere. Lamba goma tana bayyana tsarin gwaji na wannan tarihi, kuma gwajin da ke gaban dokar Lahadi kuma yake ƙarewa a kanta shi ne ƙirƙirar surar dabbar. Surar mafarkin dabbar Nebukadnezzar tana wakiltar masarautu takwas, kuma ta haka tana bayar da shaida cewa gwajin surar dabbar ana wakilta shi da lamba “takwas”.

In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.

A cikin tarihin gwaji na zuriyar Makkabiyawa, wadda ke wakiltar zuriyar ƙahon Furotesta mai ridda da kuma zuriyar ƙahon Jamhuriyanci mai ridda da Antiochus III ya wakilta, layukan da ƙahonnan suna haɗuwa su zama ƙaho guda ɗaya, wato siffar papacy. A cikin wannan tarihin kuma, ana cikakkiyar kuma madawwamiyar sake bayyana siffar Allah a cikin waɗanda aka wakilta a matsayin mutum dubu ɗari da arba’in da huɗu.

The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.

An buɗe ɓoyayyar tarihin aya ta arba’in a cikin ɓoyayyar tarihin aya ta biyu zuwa aya ta uku, da kuma tarihin ayoyi goma zuwa goma sha biyar. Sa’ad da Trump ya zama shugaban ƙasa na takwas, wanda yake daga cikin bakwai, a ranar rantsar da shi a 20 ga Janairu, 2025, sarakuna takwas da suke tsakanin Xerxes da Alexander Mai Girma suna nuna zuwan samuwar siffar dabbar, kuma Trump yana wakiltar na farko da na ƙarshe cikin sarakuna goma masu bi da bi.

We will continue this study in the next article.

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

And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.

Sai na ga a hannun dama na wanda yake zaune a kan kursiyin sarauta wani littafi rubutacce a ciki da a bayansa, kuma an hatimce shi da hatimai bakwai. Sai na ga wani mala’ika mai ƙarfi yana shela da babbar murya, Wane ne ya isa ya buɗe littafin, ya kuma warware hatimansa? Kuma ba wanda yake a sama, ko a bisa ƙasa, ko a ƙarƙashin ƙasa, da ya iya buɗe littafin, ko ya dubi cikinsa. Sai na yi kuka ƙwarai, domin ba a sami wanda ya isa ya buɗe littafin ya karanta shi ba, ko kuwa ya dubi cikinsa. Sai ɗaya daga cikin dattawan ya ce mini, Kada ka yi kuka: ga shi, Zakin kabilar Yahuza, Tushen Dawuda, ya yi nasara domin ya buɗe littafin, ya kuma warware hatimai bakwai nasa. Sai na duba, ga shi kuma, a tsakiyar kursiyin sarauta da tsakiyar halittu huɗun, kuma a tsakiyar dattawan, akwai Ɗan Rago a tsaye kamar wanda aka yanka, yana da ƙaho bakwai da idanu bakwai, waɗanda su ne Ruhohi bakwai na Allah da aka aiko zuwa cikin dukan duniya. Sai ya zo ya karɓi littafin daga hannun dama na wanda yake zaune a kan kursiyin sarauta. Da ya karɓi littafin kuwa, halittu huɗun da dattawa ashirin da huɗu suka fāɗi a gaban Ɗan Ragon, kowannensu yana da molo, da kuma kwalayen zinariya cike da turare, waɗanda su ne addu’o’in tsarkaka. Suka rera sabuwar waƙa, suna cewa, Kai ne ka isa ka karɓi littafin, ka kuma buɗe hatimansa: gama an yanka ka, kuma da jininka ka fanshe mu ga Allah daga kowace kabila, da harshe, da jama’a, da al’umma; Ka kuma mai da mu sarakuna da firistoci ga Allahnmu: kuma za mu yi mulki a bisa duniya. Ru’ya ta Yohanna 5:1–10.