As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
A matsayin babban alama na dubu ɗari da arba’in da huɗu, Bitrus yana tsaye a Panium a shekara ta 2026 yana aiki domin gyara annabcin ƙarya na 18 ga Yuli, 2020. Aikin da yake yi a wannan fanni ya yi daidai da aikin gyaran Josiah Litch game da 11 ga Agusta, 1840 da kuma tantancewar Samuel Snow game da 22 ga Oktoba, 1844. Gyaran Litch ya ba da ƙarfi ga saƙon mala’ika na farko, sa’an nan kuma na Snow ya ba da ƙarfi ga saƙon mala’ika na biyu. Ba da ƙarfi ga saƙonnin mala’iku na farko da na biyu yana zama alamar ba da ƙarfi ga saƙon mala’ika na uku. Siffofin na farko da na biyu ana wakilta su a cikin na uku a matsayin haɗuwa ta saƙon kaiton waje da kuma saƙon ciki na kukan tsakar dare na misalin budurwai goma.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
A cikin ninki uku na annabci, na fari da na uku—waɗanda kuma su ne mafari da ƙarshe—za su mallaki siffofi masu daidaituwa. Kwanan nan, wani ɗan’uwa ya gano gaskiyoyi da dama masu alaƙa da annoba ta fari ta Ru’ya ta Yohanna tara, waɗanda, sa’ad da aka yi amfani da su a ƙarƙashin ƙa’idar Alfa da Omega, suke nuna wani ƙarin tabbaci mai zurfi game da “girgizar ƙasa” ta Ru’ya ta Yohanna goma sha ɗaya. Dokar Lahadi a Amurka ita ce “girgizar ƙasa” wadda aka fara cika ta a Juyin Juya Hali na Faransa, lokacin da aka kifar da Faransa, wadda take ɗaya daga cikin al’ummai goma waɗanda suka kafa tsarin annabci na Roma arna a cikin littafin Daniyel. Saboda haka, sura ta goma sha ɗaya ta ce kashi na goma na birnin ya fāɗi.
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. Revelation 11:13.
A cikin wannan sa’a kuwa aka yi wata babbar girgizar ƙasa, kuma kashi ɗaya cikin goma na birnin ya rushe, kuma a cikin girgizar ƙasar aka kashe mutane dubu bakwai; sauran kuma suka firgita, suka kuma ba Allah na sama ɗaukaka. Ru’ya ta Yohanna 11:13.
Immediately after this verse Islam of the third woe arrives.
Nan da nan bayan wannan aya ne Musuluncin annoba ta uku ya iso.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Bala’i na biyu ya shige; ga shi kuma, bala’i na uku yana zuwa da sauri. Ru’ya ta Yohanna 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Majagaba sun yi tsammanin cewa “masifa ta uku” za ta biyo bayan masifa ta biyu nan da nan, amma kalmar da aka fassara da “da sauri” tana nufin aukuwa ba zato ba tsammani kuma cikin gaggawa, abin da yake siffar hare-haren ba-zata na Musulunci. Masifa ta uku ba za ta zo a ranar 22 ga Oktoba, 1844 ba kamar yadda majagaban suka zato, amma sa’ad da ta zo, za ta auku “ba zato ba tsammani kuma cikin gaggawa,” kamar yadda ya faru a 9/11, ta haka tana nuna farkon hatimcewar dubu ɗari da arba’in da huɗu, wadda take ƙarewa kaɗan kafin girgizar ƙasa ta dokar Lahadi.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“Girgizar ƙasa” ta dokar Lahadi ita ce girgizar dabbar “ƙasa,” kuma sa’ad da 9/11 ya auku, ’Yar’uwa White ta bayyana cewa Ubangiji ya tashi domin ya “girgiza ƙasa ƙwarai da gaske.” A farkon hatimcewa da kuma a ƙarshenta, ana girgiza dabbar ƙasa, saboda haka “babbar girgizar ƙasa.”
“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.
“Ban taɓa faɗin wannan ba. Na faɗa cewa, sa’ad da nake kallon manyan gine-ginen nan suna tashi can, bene a kan bene, ‘Wane irin munanan al’amura ne za su faru sa’ad da Ubangiji zai tashi domin ya girgiza duniya ƙwarai! Sa’an nan kalmomin Ru’ya ta Yohanna 18:1–3 za su cika.’” Review and Herald, July 5, 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Ubangiji yana “tashi” ne sa’ad da ake samun sauyi a cikin aikinSa na zamanai, kamar yadda ya faru lokacin da aka jejjefi Istifanas da duwatsu, da kuma a ranar 22 ga Oktoba, 1844, lokacin da shari’ar matattu ta fara. Sa’ad da shari’ar masu rai ta fara a 9/11, Ubangiji ya sāke tashi, sannan kuma Ya girgiza dabbar ƙasa, kamar yadda zai yi a ƙarshen hatimtar mutum dubu ɗari da arba’in da huɗu, sa’ad da Ya sauya aikinSa na zamanai daga cocinSa zuwa waccan garkensa ta dabam, wato waɗanda har yanzu suke cikin Babila.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Abin da ɗan’uwa Daniel ya gano shi ne siffofin annabi na masifa ta fari, waɗanda suka yi daidai da shaidar “babbar girgizar ƙasa” ta babi na goma sha ɗaya, cikin jituwa da tarihi da kuma fahimtar magabata game da tarihin da ya cika masifa ta fari.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Sai mala’ika na biyar ya busa ƙaho, sai na ga tauraro ya fāɗo daga sama zuwa ƙasa; aka ba shi maɓallin ramin marar tushe. Sai ya buɗe ramin marar tushe; hayaki kuma ya tashi daga ramin, kamar hayaƙin babbar tanda; rana da sararin sama kuwa suka yi duhu saboda hayaƙin ramin. Kuma daga cikin hayaƙin sai fara suka fito zuwa bisa duniya: aka kuwa ba su iko, kamar yadda kunamai na duniya suke da iko. Aka umarce su kada su cutar da ciyawar duniya, ko da wani abu kore, ko kuwa wani itace; sai dai mutanen nan kaɗai waɗanda ba su da hatimin Allah a goshinsu. Ru’ya ta Yohanna 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Majagaba sun yi daidai wajen jingina waɗannan ayoyi ga tarihin da ya gabatar da Mohammed, wanda aka haifa a shekara ta 570, ya haɗa ƙabilu a 606, ya karɓi wahayi na farko a 610, ya yi hijira zuwa Madina a 622, ya fara yaƙinsa a 624, kuma ya rasu a 632. “Ramin marar ƙasa” a ma’anar annabci yana wakiltar sabon bayyanuwar Shaiɗan, amma Mohammed ya fara ne a Arabiya, wadda kuma ake sani da ramin marar ƙasa saboda faffadan hamadarta.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Muhammad ya zama sarkin annabci, ko kuma kamar yadda aka yi masa lakabi, “amintacce” a shekara ta 606, sa’ad da ya warware saɓanin da ya tashi a tsakanin ƙabilu dabam-dabam waɗanda suka shiga ruɗani game da wa ya kamata a ba izinin mayar da dutsen kusurwa na “baƙin dutse” na Ka’aba. Ka’aba gini ne mai siffar kubu (saboda haka sunan “Ka’aba,” wanda ke nufin “kubu” a Larabci) da yake a tsakiyar Babban Masallacin Makka a ƙasar Saudiyya. Tsayinsa kusan ƙafa 43 ne, faɗinsa ƙafa goma sha ɗaya, tsawonsa kuma ƙafa goma, an gina shi da dutsen granit da marmara, kuma ana rufe shi da baƙar kyallen alharini da auduga. Ka’aba ta wanzu tun kafin Muhammad, kuma bisa ga al’adar Musulunci, tun asali Annabi Ibrahim da ɗansa Isma’ila ne suka gina ta a matsayin gidan ibada ga Allah Makaɗaici. Cikin ƙarnuka, ta cika da gumaka kuma ƙabilun Larabawa suka yi amfani da ita a matsayin haikalin arna.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Ka’aba ita ce cibiyar ruhaniya ta duniyar Musulunci—gini mai sauƙi, tsoho, wanda yake wakiltar tauhidi, haɗin kai, da alaƙar da ke tsakanin bangaskiyar Ibrahimiyya da Musulunci. Musulmi ba sa ɗaukar ta a matsayin “gidan Allah” a ma’ana ta zahiri, sai dai a matsayin cibiyar da Allah Ya naɗa domin a karkata ibada gare ta. Ayyukan Muhammadu a lokacin da Ka’aba ta rushe sannan aka sake gina ta su ne inda jagorancinsa ya fara.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Wata kwararar ruwa ta lalata Ka‘aba, sai kabilar Quraysh ta sake gina ta. Da lokacin mayar da Baƙin Dutse (Hajar al-Aswad) zuwa kusurwarsa ya yi, kabilu daban-daban suka yi ta gardama a kan wa zai sami wannan ɗaukaka. Suka yarda cewa mutum na gaba da zai shiga wurin shi ne zai yanke hukunci. Muhammadu ya shigo, sai ya warware saɓanin cikin hikima: Ya ɗora Baƙin Dutsen a kan wani zane, ya sa wakili daga kowace kabila ya ɗaga shi tare, suna ɗaukarsa tare, sa’an nan kuma shi da kansa ya ajiye shi a wurinsa. Wannan al’amari ya ba shi babban girmamawa da laƙabin Al-Amin (“Amintacce”) a cikin mutanen Makka. Wannan yana ɗaya daga cikin manyan al’amuran kafin annabci da ake haskakawa a cikin jadawalai masu yawa. “Baƙin Dutse” shi ne dutsen ginshiƙi da Muhammadu ya ajiye, wanda shi ne sarkin annabci a kan Musulunci. Baƙin dutsen ginshiƙi bayyanannen kwaikwayon ƙarya ne na Almasihu (ainihin dutsen ginshiƙi), kuma gurɓacewar gidan Ka‘aba bayan shekaru na shigar da gumaka ita ma Muhammadu ne ya warware ta.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Bayan da Quraysh suka karya Yarjejeniyar Hudaybiyyah, Muhammadu ya nufi Makka da rundunar Musulmi kimanin 10,000. Birnin ya mika wuya tare da ƙaramin yaƙi ƙwarai. Sa’an nan Muhammadu ya shiga cikin Ka’aba, ya hallaka gumaka 360 da suke cikinta, kuma ya sake keɓe wannan haikali domin bautar Allah ɗaya (Allah). Ta haka ne, Muhammadu, sarkin Musulunci, ya aza dutsen kusurwa, kuma ya tsarkake haikalin daga bautar gumaka.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Akwai ikoki uku da suka fito daga ramin marar ƙasa a cikin littafin Ru’ya ta Yohanna, kuma kowanne daga cikin ukun yana wakiltar Almasihu na ƙarya. Shaiɗan, macijin nan, yana neman ya zama kamar Maɗaukaki, yana zaune a kan kursiyinsa da ikilisiyarsa.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Yaya ka fāɗo daga sama, ya Lusifer, ɗan safiya! Yaya aka sare ka har ƙasa, kai wanda ka raunana al’ummai! Gama ka ce a cikin zuciyarka, Zan hau zuwa sama, zan ɗaukaka kursiyina a bisa taurarin Allah: zan kuma zauna a kan dutsen taro, a gefen arewa: zan hau a bisa maɗaukakan gizagizai; zan zama kamar Maɗaukaki. Duk da haka za a jefa ka ƙasa zuwa jahannama, zuwa gefunan rami. Ishaya 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Macijin atheism ya fito daga ramin marar iyaka a Wahayi sura ta goma sha ɗaya, kuma dabbar Katolika tana tashi daga ramin marar iyaka sa’ad da aka warkar da mummunan rauninta mai kisa.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Dabbar nan da ka gani ta kasance, yanzu kuwa ba ta nan; za ta fito daga ramin marar iyaka, kuma za ta tafi cikin hallaka. Kuma mazaunan duniya za su yi mamaki, waɗanda ba a rubuta sunayensu a cikin littafin rai tun kafuwar duniya ba, sa’ad da suka ga dabbar da ta kasance, yanzu kuwa ba ta nan, duk da haka kuma tana nan. Ru’ya ta Yohanna 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Dabbar Katolika tana hawa gadon sarautar duniya a lokacin dokar Lahadi sa’ad da aka kafa haɗin kan nan mai sassa uku. Kamar macijin nan, Katolika tana da’awar cewa ita Allah ce, kamar yadda Bulus ya fayyace daidai ƙwarai.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Kada kowa ya ruɗe ku ta kowace hanya; gama wannan rana ba za ta zo ba, sai an fara yin ridda, kuma a bayyana mutumin nan na zunubi, ɗan hallaka; wanda yake gāba, yana kuma ɗaukaka kansa sama da duk abin da ake kira Allah, ko kuma abin da ake bautawa; har ya zauna cikin Haikalin Allah kamar shi Allah ne, yana nuna kansa cewa shi Allah ne. 2 Tassalunikawa 2:3, 4
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Kamar dodon, dabbar Katolika ma maƙiyin Almasihu ce; dukansu biyun suna da’awar su ne Allah, kuma hallakarsu ta ƙarshe tana da alaƙa da shaidarsu ta Littafi Mai Tsarki, domin an saukar da dodon zuwa jahannama, dabbar kuma ɗan hallaka ne. Hallaka kuwa ita ce halaka ta ƙarshe.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Ƙudurin magabcin Almasihu na aiwatar da tawayen da ya fara a sama zai ci gaba da aiki a cikin ’ya’yan rashin biyayya.” Testimonies, juzu’i na 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Ta wurin shugaban cocin Roma aka ci gaba da yin wannan aikin a nan duniya kamar yadda aka yi shi a kotunan sama kafin a kori sarkin duhu. Shaiɗan ya nemi ya gyara dokar Allah a sama, ya kuma kawo wani gyara na kansa. Ya ɗaukaka nasa hukunci sama da na Mahaliccinsa, ya kuma sa nufinsa sama da nufin Jehobah, kuma ta haka a zahiri ya bayyana cewa Allah mai iya kuskure ne. Shugaban cocin kuma ya bi wannan hanya ɗaya, kuma da yake yana jingina rashin kuskure ga kansa, yana neman ya daidaita dokar Allah domin ta dace da nasa ra’ayoyi, yana zaton kansa mai iya gyara kurakuran da yake tsammanin yana gani cikin ƙa’idodi da umarnan Ubangijin sama da ƙasa. A zahiri yana cewa wa duniya, Zan ba ku dokoki mafi kyau fiye da na Jehobah. Wane irin cin mutunci ne wannan ga Allah na sama!” Signs of the Times, Nuwamba 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Addinin Musulunci, wanda Muhammadu ya wakilta a tarihin ƙarni na bakwai, shi ma ya fito daga ramin marar iyaka sa’ad da aka juya mabuɗin da aka ba Muhammadu. Da aka buɗe ramin, “hayaki” ya fito wanda ya duhuntar da rana da sararin sama. Majagaba sun yi daidai wajen gane cewa “mabuɗin” da ya buɗe ramin shi ne yaƙin Nineveh.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Sa’ad da muka kusanci ayoyi uku na farko na Wahayi sura tara bisa ga fahimtar majagaba, cikin mahallin amfani sau uku na annabci, muna samun cewa siffofin annabci na waɗannan ayoyi, waɗanda suke wakiltar kaiton farko, suna zama irin siffofin annabci na kaiton na uku wanda yake zuwa “da sauri” a babban girgizar ƙasa. Dokar Lahadi tana wakiltuwa ta wurin yaƙin Nineba.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Bitrus ne ke da alhakin gyara annabcin ƙarya game da ƙwallayen wuta na Nashville, kuma ya gane cewa daidaitaccen amfani da gargaɗin Ellen White game da ƙwallayen wuta a kan Nashville yana nuna farkon “hallakar dubban birane waɗanda kusan gaba ɗaya aka ba su ga bautar gumaka.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Kwallayen wutar Nashville suna nuna farkon wani zamani na hallaka a kan birane, kuma suna kuma nuna farkon shelar saƙon gajeren kukar tsakar dare. Wannan saƙo yana farawa da wani hari na ba-zata daga Musulunci, kuma wannan zamani yana ƙarewa da wani hari na ba-zata daga Musulunci a lokacin babbar girgizar ƙasa. Zamanin shelar kukar tsakar dare yana nuna ƙarshen lokacin hatimtar mutum dubu ɗari da arba’in da huɗu, wanda ya fara da hari na ba-zata na Musulunci a ranar 9/11.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Sa’an nan ne hatimcewar mutum dubu ɗari da arba’in da huɗu ta fara, daidai da layin Balaam da jakin, inda akwai duka uku da suke kaiwa ƙarshe ga dokar Lahadi, amma inda hari na biyu da ba a zata ba ya haɗa da 7 ga Oktoba, 2023 a kan tsohuwar ƙasa mai ɗaukaka, sa’an nan kuma a wurin ƙwallayen wuta na Nashville. Dukan layukan sun yi daidai, kuma Bitrus ya fahimci cewa buɗe waɗannan gaskiyoyi daga hatimi, waɗanda aka wakilta a matsayin mutumin goga mai ƙura yana tattara jauhari da suka warwatse yana jefa su cikin akwatin adanawa, aikin Zakin kabilar Yahuza ne.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Zakin Yahuda ya bayyana saƙon gyararre na Bitrus na Nashville a matsayin abin da ya faru a ƙarshen lokacin hatimcewar dubu ɗari da arba’in da huɗu, wadda aka wakilta a cikin ɓoyayyen tarihin aya ta arba’in na Daniel goma sha ɗaya, kuma musamman a cikin ɓangaren wannan ɓoyayyen tarihin da aka wakilta a ayoyi goma sha ɗaya zuwa goma sha biyar na wannan babin. A cikin waɗannan ayoyi yaƙin Raphia da yaƙin Panium suna kaiwa ga dokar Lahadi ta aya ta goma sha shida, wadda aka wakilta da yaƙin Actium. Sa’ad da yaƙin Panium ya haɗu da yaƙin Actium a dokar Lahadi, sai kuma a maimaita yaƙin Nineveh.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
“Maɓallin” da aka ba wa Mohammed, sarkin Musulunci, wanda sunansa ba kawai yana nuna hali ko ainihin Musulunci ba ne, amma kuma yana nuna wurin hallaka da aka alama da yaƙin Nineveh. Sunan sarkin, “a harshen Ibraniyanci shi ne Abaddon,” kuma “a harshen Helenanci sunansa Apollyon.” Helenanci da Ibraniyanci suna jaddada Tsohon da Sabon Alkawari, kuma suna koyar da mu cewa Abaddon yana nufin “wurin hallaka,” Apollyon kuma yana nufin “mai hallakarwa.” A aya ta goma sha ɗaya ta Ru’ya ta Yohanna sura tara, sarkin da yake bisa Musulunci shi ne Mohammed, amma kuma shi ne “mala’ikan ramin marar ƙasa,” wato Shaidan. Kamar yadda shugaban cocin Roma yake antichrist a matsayin hannun daman Shaidan a duniya, haka kuma Mohammed yana ƙarƙashin iko kai tsaye na Shaidan, mala’ikan ramin marar ƙasa.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
A lokacin dokar Lahadi, ana tilasta haɗin kai na ninki uku a kan duniya, kuma mummunan raunin da aka yi wa papacy a 1798, wanda ta haka aka nuna ƙarshen Zamanin Duhu, yana warkewa. Sa’ad da mummunan raunin ya warke, sai lokaci na biyu na Zamanin Duhu ya zo, kuma a babban girgizar ƙasa wadda ita ce dokar Lahadi, Musulunci yana juya maɓalli, hayaƙi kuwa kamar daga makera yana rufe rana da taurari, yayin da duhu ya komo. Ana maimaita yaƙin Nineveh a lokacin dokar Lahadi, gama shi ne maɓallin da yake kawo lokaci na biyu na duhu. A can ridda ta ƙasa tana biyo bayan halakar ƙasa. A can “active despotism” yana mallakar cikakken iko, gama hayaƙin Musulunci wanda yake duhun rana da taurari a yaƙin Nineveh yana kamar makera mai ƙuna. “Makera mai ƙuna” ta kasance wani ɓangare na alkawarin Allah da Ibrahim.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Sai ya zama, sa’ad da rana ta fāɗi, kuma duhu ya yi, ga shi, wata tanderu mai hayaƙi, da fitila mai ci da wuta suka ratsa tsakanin waɗannan gutsattsarin. Farawa 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Murhun hayaƙin da ya ratsa tsakanin hadayun alkawarin Abram ya nuna bautar da aka yi a Masar wadda aka wakilta a cikin wannan nassi a aya ta goma sha uku.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Sai ya ce wa Abram, Ka sani tabbatacce cewa zuriyarka za ta zama baƙuwa a cikin ƙasar da ba tasu ba ce, za su kuma bauta musu; su kuwa za su wahalar da su har shekara ɗari huɗu. Farawa 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
“Matattar wuta mai ƙuna,” kamar matattar Nebukadnezzar a sura ta uku ta littafin Daniyel, tana wakiltar bautarwa da bauta, kamar yadda ya kasance yanayin Shadrak, Meshak, da Abednego.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Amma kamar taurari a cikin faɗaɗɗen zagayen tafarkinsu da aka ƙaddara musu, nufin Allah bai san gaggawa ba, bai kuma san jinkiri ba. Ta wurin alamomin babban duhu da tanderun hayaƙi, Allah ya bayyana wa Ibrahim bautar Isra’ila a Masar, ya kuma bayyana cewa lokacin baƙuncinsu zai zama shekara ɗari huɗu. “Bayan haka,” in ji Shi, “za su fito da dukiya mai yawa.” Farawa 15:14.” The Desire of Ages, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Amma Ubangiji ya ɗauke ku, ya kuwa fitar da ku daga matattarar baƙin ƙarfe, wato daga Masar, domin ku zama masa jama’ar gādo, kamar yadda kuke a yau. Kubawar Shari’a 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Hayakin da yake duhunata rana da wata sa’ad da aka juya mabuɗin yaƙin Nineba yana nuna tsanantawar da take fara gaske a dokar Lahadi. Sai kuma a maimaita tsanantawar zamanan duhu. Magabatanmu na farko sun yi daidai wajen gane cewa yaƙin Nineba shi ne “mabuɗin” da ya kawo Musulunci cikin tarihin annabci a matsayin bala’i na fari a shekara ta 627. Yaƙin yana tsakanin Roma da Farisa, kuma yana wakiltar nasara ga Roma, amma ita ce abin da ake kira nasarar Pirrus. Nasara ce wadda a zahiri take zama cutarwa ga mai nasarar. Wannan jumla ta samo asali ne daga nasarar da sarki Pirrus na Epirus ya yi. Bayan yaƙe-yaƙe biyu da ya yi da Romawa (Heraclea a 280 BC da Asculum a 279 BC), ya doke rundunar Roma amma ya rasa babban kaso na nasa sojoji. Bisa ga tatsuniya, sai ya ce, “Idan aka sake samun irin wannan nasara sau ɗaya, to mun lalace.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Yaƙin Nineba nasara ce ta dabarun yaƙi ga Roma, amma da zarar ya ƙare, ba Roma ko Farisa ba su da ikon da za su iya da shi su yi nagartacciyar tsayayya ga afkuwar Musulunci daga baya. Farisa ita ce Amurka, kuma Roma ita ce papacy a cikar zamani na yaƙin Nineba. Mediya-Farisa a matsayin iko mai ƙaho biyu tana wakiltar ikon mai ƙaho biyu na Amurka. A lokacin dokar Lahadi, Amurka ƙaho ɗaya ce kawai, domin kafin dokar Lahadi a riga an kafa siffar dabbar, kuma wannan kafuwa ta ƙunshi haɗa ƙahonan biyu su zama ɗaya. A cikin Daniyel takwas, akwai ƙaho biyu da ke wakiltar Daular Mediya-Farisa, kuma ƙahon Farisa ne ya fito a baya.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Sa’an nan na ɗaga idanuna, na duba, sai ga shi, a tsaye a gaban kogin wani rago mai ƙaho biyu; ƙahonin biyu kuwa dogaye ne; amma ɗaya ya fi ɗayan tsawo, kuma wanda ya fi tsawon ne ya fito a baya. Daniyel 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Kahonin nan biyu na Amurka—na Republicanism da na Protestantism—suna hade su zama guda ɗaya sa’ad da coci da ƙasa suka zo tare domin su kafa siffar dabbar. Wannan samuwar tana cika gaba ɗaya ne sa’ad da aka tilasta alamar dabbar a ƙarƙashin dokar Lahadi. Wannan yana bayyana Amurka a matsayin Farisa ne kawai a lokacin dokar Lahadi. Roma ta ci Farisa da yaƙi a yaƙin Nineba. Yadda Roma ta ci Farisa yana da muhimmancin tarihi, sabili da dabarun Heraclius, Sarkin Roma.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
A taƙaice dai, Heraclius ya kai hari ne na ba-zata, ba irin hari na gaba kai tsaye ba. Ƙoƙarinsa na cim ma wannan ba-zata an rubuta su a tarihi. Wannan ba-zatan ya haɗa da shawararsa ta kai hari a lokacin hunturu, abin da ba kasafai ake yi ba a waɗannan zamanai na tarihi, amma abin bai tsaya a nan ba. Heraclius ya fara mamayewarsa a tsakiyar watan Satumba na shekara ta 627 daga arewa (tuddan Armeniya). Maimakon ya bi hanyar da ake tsammani ta nufi kudu kai tsaye zuwa babban birnin Farisa, Ctesiphon, sai ya yi wata babbar karkacewa, yana matsawa zuwa kudu maso gabas a kan yankunan iyaka (kimanin iyakar Turkiyya da Iran ta yanzu). Sa’an nan ya juya zuwa kudu da yamma, ya ƙetare Kogin Great Zab a ranar 1 ga Disamba, 627. Wannan ya sa rundunarsa ta isa Filaton Nineveh (gabar gabas ta Kogin Tigris), kusa da kango na tsohuwar Nineveh. Wannan motsi ya kasance daga kudu zuwa arewa dangane da sojojin Farisa—sabanin abin da Farisawa suka zata. Sun yi tsammanin zai ci gaba da matsawa kudu zuwa Ctesiphon. Wannan ya ba kwamandan Farisa, Rhahzadh, mamaki, ya kuma tilasta masa ya bi Heraclius zuwa ƙasar da ba ta dace da shi ba. Hakan ya ba Romawa damar zaɓar filin yaƙi a filayen da suke kusa da Nineveh. Wannan dabara ta hana Romawa makale tsakanin sojojin Farisa, ta kuma ba su hanyar tsira idan bukatar hakan ta taso. Idan aka haɗa wannan da hazo a ranar yaƙi da kuma dabarar ja da baya ta ƙarya a lokacin ainihin faɗan, to akwai matakai da dama na ba-zata. Wannan jarumtar mamaye ƙasa a lokacin hunturu da kuma hanyar kewaye ta gefen da ta kutsa zurfi cikin yankin Farisa ana ɗaukarta a matsayin ɗaya daga cikin manyan nasarorin soja na Heraclius. Ta taimaka wajen karya ƙarfin gwiwar Farisa, ta kuma ba da babbar gudummawa ga nasarar Romawa ta ƙarshe a dogon yaƙin.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“A yaƙin Nineveh, wanda aka yi da tsananin ƙarfi tun daga ketowar alfijir har zuwa awa ta goma sha ɗaya, an ƙwace tutoci ashirin da takwas daga hannun Farisawa, ban da waɗanda watakila an karya ko an yage; mafi girman ɓangaren rundunarsu aka ragargaza sarai, kuma masu nasara (Romawa), suna ɓoye asarar da suka yi da kansu, suka kwana a filin daga. An buɗe birane da fada-fadan Assuriya ga Romawa a karo na farko.
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Sarkin Roma bai sami ƙarfi ta wurin nasarorin yaƙe-yaƙen da ya samu ba; kuma a lokaci guda, ta kuma waɗancan hanyoyi guda, aka shirya hanya domin tarin Sarakuna daga Arabiya, kamar fara daga wannan yanki ɗaya, waɗanda, suna yaɗa a tafiyarsu baƙin kuma ruɗaɗɗen addinin Muhammadu, da sauri suka mamaye duka daular Farisa da kuma daular Roma.
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Ba za a iya neman cikakkiyar misali na wannan gaskiya fiye da wanda aka bayar a cikin kalmomin ƙarshe na babin daga Gibbon, daga inda aka ɗauko sassan da suka gabata ba. ‘Ko da yake an kafa runduna mai nasara a ƙarƙashin tutar Heraclius, wannan ƙoƙari da ba na al’ada ba yana kama da ya gajiyar da ƙarfinsu maimakon ya motsa shi. Yayin da sarki ya yi nasara a Constantinople ko Urushalima, wani gari marar suna a iyakar Suriya Sarakawa suka washe, suka kuma ragargaza wasu sojoji da suka matsa domin su kawo masa ɗauki,—wani al’amari na yau da kullum kuma marar muhimmanci, da ba domin ya kasance share fagen wata babbar juyin juya hali ba. Waɗannan ’yan fashi su ne manzannin Mohammed; haukaciyar jarumtarsu ta fito daga hamada; kuma a cikin shekaru takwas na ƙarshe na mulkinsa, Heraclius ya rasa ga Larabawa waɗannan larduna guda ɗaya da ya ƙwato daga hannun Farisawa.
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Ruhun yaudara da zafin kishin addini, wanda mazauninsa ba a cikin sammai yake ba,’ aka sake shi a duniya. Ramin marar ƙasa bai bukaci komai ba face maɓalli domin a buɗe shi, kuma wannan maɓallin shi ne fāɗuwar Chosroes. Cikin raini ya yayyage wasiƙar wani baƙon ɗan ƙasa daga Makka. Amma sa’ad da daga ‘haskensa na ɗaukaka’ ya nitse cikin ‘hasumiyar duhu’ wadda babu idon da zai iya huda ta, sai sunan Chosroes ya kusa bacewa daga tunawa a gaban na Mohammed; kuma jinjirin wata kamar yana jira ne kawai ya fito har sai tauraron ya fāɗi. Chosroes, bayan cikakkiyar shan kayensa da kuma rasa daularsa, aka kashe shi a shekara ta 628; kuma shekara ta 629 ta shahara da ‘cinye Arabiya,’ da kuma ‘yaƙin farko na Mohammediyawa da Daular Roma.’ ‘Sai mala’ika na biyar ya busa, na kuma ga wani tauraro ya fāɗo daga sama zuwa duniya; aka ba shi maɓallin ramin marar ƙasa. Sai ya buɗe ramin marar ƙasa.’ Ya fāɗo zuwa duniya. Sa’ad da ƙarfin Daular Roma ya ƙare, kuma babban sarkin Gabas ya kwanta matacce a cikin hasumiyarsa ta duhu, wawason wani baƙon gari a kan iyakokin Suriya ya kasance ‘shimfiɗar wata babbar juyin juya hali.’ ‘’Yan fashin kuwa su ne manzannin Mohammed, kuma mahaukaciyar jarumtarsu ta fito daga jeji.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Yaƙin Nineve yana wakiltar Roma ta zamani tana cin nasara a kan Amurka a lokacin dokar Lahadi, amma nasara ce mai tsada ƙwarai, domin wani hukunci mai ci gaba a kan Roma yana farawa a lokacin dokar Lahadi.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Khosrowes shi ne shugaban daular Farisa; saboda haka Farisa, wadda ke wakiltar faɗuwar Amurka a lokacin dokar Lahadi, ita ce mabuɗin da ke buɗe ramin marar ƙarshe a lokacin faɗuwar mulki na shida cikin annabcin Littafi Mai Tsarki. Tana wakiltar dokar Lahadi ta ayoyi na goma sha shida, talatin da ɗaya, da arba’in da ɗaya na Daniyel goma sha ɗaya, haka kuma, Ru’ya ta Yohanna goma sha uku aya ta goma sha ɗaya.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Ku lura da sharhin majagaba Stephen Haskell game da waɗannan ayoyi da tarihin iri ɗaya:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Larabawa, ko Sarakuna, ba su taɓa yin wani tasiri a cikin duniya ba. A tarihin al’ummai, waɗannan ’yantattun mutanen hamada sun shuɗe ba tare da an kusan lura da su ba. Addinin Muhammadu ya haɗa kabilun da suka warwatsu, ya kuma tura su gaba a matsayin masu cin nasara a kan al’ummai. Gagarumin saurin ci gaban da ya raka makaman Sarakuna ya samo asali, a babban ɓangare, daga rikicin da ya kasance tsakanin Romawa da Chosroes, shugaban daular Farisa ta zamani. Wannan rikici ya kai ga faɗuwar wannan na ƙarshe. Farisa ta zamani ta kasance kamar katangar shamaki, tana hana ikon Muhammadu ya yi ƙarfi; amma da wannan iko ya faɗi, shamakin ya gushe, aka buɗe ‘rijiyar marar iyaka,’ Sarakuna kuwa suka mamaye duniya kamar ambaliya. Sa’ad da aka buɗe ‘rijiyar marar iyaka, sai hayaƙi ya tashi wanda ya ɓoye fuskar rana.’ Wannan siffa ce mai ƙarfi, tana wakiltar tasirin duhun addinin Muhammadu, yayin da ya bazu a fadin duniya.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Wannan katangar shamaki a tarihin Roma ita ce katangar rabuwa tsakanin coci da ƙasa wadda ake kawarwa a dokar Lahadi. Akwai kuma wani ƙarin mataki ga nasarar pyrrhic ta Roma a kan Farisa a yaƙin Nineveh, domin a da akwai wani yaƙin Nineveh na baya, wanda yake wakiltar Alfa, kuma yaƙin na shekara ta 627 yana wakiltar Omega. Yaƙin na baya ya faru ne a shekara ta 612 K.H., kusan shekaru dubu ɗaya da ɗari biyu a tsakaninsu. A wannan yaƙin, Assuriya ta sha kashi a hannun wata ƙungiya ta haɗin gwiwa mai sassa uku, kuma hakan ya nuna ƙarshen Daular Assuriya.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones ya yi sharhi game da yaƙin alfa na Nineveh:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Al’amura a cikin gwamnatin Assuriya suka ci gaba daga muni zuwa mafi muni, har a shekara ta 612 K.H. aka sake yin wani babban tawaye daga waɗannan ƙasashe uku ɗin nan, a wannan karon kuma Nabopolassar da kansa ne ya jagoranta. Wannan kuwa ya yi nasara gaba ɗaya: an mai da Nineba tarkacen kufai; kuma aka raba Daular Assuriya zuwa manyan sassa uku,—Midiya tana riƙe da arewa maso gabas da matuƙar arewa, Babila tana riƙe da Elam da dukan filaye da kwarurukan Yufiretis da Tigris, Masar kuma tana riƙe da dukan ƙasar da take yammacin Yufiretis. Hatimin wannan ƙawance tsakanin Babila da Midiya shi ne auren ’yar sarkin Midiya da Nebukadnezzar, ɗan Nabopolassar. A cikin cika nasa ɓangaren wannan ƙawancen da aka yi gāba da Assuriya ne Fir’auna-Neko, sarkin Masar, ya haura yaƙi da sarkin Assuriya domin ya yi yaƙi da Karkemish a bakin Yufiretis, sa’ad da Sarki Yosiya na Yahuza ya fita ya yi yaƙi da shi, aka kuwa kashe shi a Megiddo. Sa’an nan, da yake duk wannan yanki na yamma na ƙarƙashin ikon sarkin Masar ne, cikin aiwatar da halattacciyar sarautarsa, wadda ya samu ta wurin nasara a yaƙi, ne ya tube Shallum, ɗan Yosiya, daga zama sarkin Yahuza, ya naɗa Eliyakim ya zama sarkin Yahuza a maimakonsa, yana canja sunansa zuwa Yehoyakim, kuma ya ɗora haraji a kan ƙasar.” 1 Tarihi 3:15; 2 Sarakuna 23:31–35.” A. T. Jones, Review and Herald, Maris 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
A yaƙin alfa na Nineveh na shekara ta 612 K.H., Daular Assuriya ta zo ƙarshe, kamar yadda masarauta ta shida ta annabcin Littafi Mai Tsarki take ƙarewa a dokar Lahadi. Mai nasara a yaƙin shi ne ƙungiya mai ninki uku ta Babila, Masar da Mediya. A yaƙe-yaƙen wannan zamani Sarki Yosiya ya mutu a Megiddo, ta haka yana zama alamar Armageddon. A yaƙin omega na Nineveh a shekara ta 627, an saki Musulunci na annoba ta uku, sa’ad da aka kawar da katangar kāriya da ke cikin Kundin Tsarin Mulki kamar yadda aka misalta, kamar yadda Haskell ya lura game da Farisa a matsayin “katangar shamaki” ta kāriya da aka kawar da ita tare da cin nasarar Farisa. Mutuwar Sarki Yosiya a Megiddo tana nuna cewa yaƙin farko na Nineveh shi ne yaƙi na biyu a kwanakin ƙarshe. Na ƙarshe daga cikin yaƙe-yaƙe biyu na Nineveh a shekara ta 627, sa’ad da aka juya maɓallin aka buɗe ramin, shi ne na farko a kwanakin ƙarshe, gama na farko zai zama na ƙarshe. Yaƙin farko na Nineveh tsakanin Assuriya da ƙungiyar mai ninki uku yana kaiwa zuwa Armageddon. Zamanin na biyu na Tsakiyar Duhu yana farawa da yaƙin Nineveh kuma yana ƙarewa da yaƙin Nineveh.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Abubuwan gaskiya na ƙaho na biyar, wanda shi ne annoba ta farko ta Ru’ya ta Yohanna sura ta tara, su ne abin da majagaba suka fahimta a matsayin mafi bayyana shaidar tarihi fiye da kowane sashe a cikin littafin Ru’ya ta Yohanna. Uriah Smith ya bayyana wannan gaskiya kamar haka:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘AYA TA 1. Sai mala’ika na biyar ya busa ƙaho, sai na ga tauraro ya fāɗo daga sama zuwa ƙasa: kuma aka ba shi makullin ramin marar ƙasƙanci.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Domin bayani game da wannan ƙaho, za mu sāke ɗauko daga rubuce-rubucen Mista Keith. Wannan marubuci ya faɗi gaskiya sa’ad da ya ce: ‘Da ƙyar za a sami irin wannan daidaitacciyar jituwa a tsakanin masu fassara game da wani sashe na Wahayin Yahaya kamar yadda yake game da ɗora ƙaho na biyar da na shida, ko bala’i na farko da na biyu, a kan Sarakuna da Turkawa. Abu ne a bayyane ƙwarai har da ƙyar a kasa gane shi. Maimakon aya guda ko biyu su keɓe kowannensu, dukan sura ta tara ta Littafin Ru’ya ta Yohanna, a sassa daidai-daida, ta shagaltu da kwatanta su biyun.’ Uriah Smith, Daniel and the Revelation, 495.”
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Bitrus yana a Panium da alhakin gyara saƙon ƙwallayen wuta na Nashville, kuma a karon farko an ga cewa abubuwan da suka ƙunshi annabin farko na masifa sun yi daidaito sarai da abubuwan da suka ƙunshi dokar Lahadi mai gabatowa nan ba da daɗewa ba. Zakin kabilar Yahuza ne ya buɗe wannan fahimta daga hatimi cikin jituwa da sauran layukan annabci da ya riga ya kafa. Masana tarihi za su ba da shaida ga muhimmancin harin ba-zata da Roma ta kai wa Farisawa a shekara ta 627, kuma sa’ad da suka yi haka, sun lura da yadda Heraclius ya kewaya ya shiga bayan Farisa a lokacin hunturu a matsayin wata dabara ta ɓoyewa har zuwa lokacin harin.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
’Yar’uwa White ta sanar da mu cewa Roma tana jira ne kawai ta samu “matsayi mai anfani,” sa’an nan za ta kai hari.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Maganar Allah ta yi gargaɗi game da hatsarin da yake gabatowa; idan aka yi watsi da wannan, to duniyar Furotesta za ta san abin da ainihin manufofin Roma suke ne kawai sa’ad da ya riga ya makara a kuɓuta daga tarkon. Tana ƙaruwa cikin ƙarfi a cikin shiru. Koyarwarta tana yin tasirinta a majalisun dokoki, a cikin ikkilisiyoyi, da kuma a cikin zukatan mutane. Tana tara manya-manyan gine-ginenta masu ɗaukaka da ƙarfi, a cikin ɓoyayyun sassan da za a maimaita tsanantawarta ta dā. Cikin dabara kuma ba tare da an zarge ta ba tana ƙarfafa rundunoninta domin cika manufofinta idan lokacin da za ta kai hari ya yi. Duk abin da take so shi ne ta sami mafificin matsayi, kuma har ma ana riga ana ba ta wannan. Ba da daɗewa ba za mu gani kuma za mu ji menene manufar abin Roman nan. Duk wanda zai gaskata kuma ya yi biyayya ga maganar Allah, ta haka zai jawo zargi da tsanantawa.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Kamar yadda ya kasance da Sarkin Daula Heraclius, papacy ta kasance tana matsowa zuwa ga manufarta “a ɓoye kuma ba zato” cikin cikar Ishaya sura ta ashirin da uku, inda aka manta da karuwar Taya domin tarihin masarauta ta shida na annabcin Littafi Mai Tsarki. Harin bazata na sirri na Heraclius shi ne duniya ta manta da papacy daga 1798 har zuwa dokar Lahadi. Ka’ida bisa ka’ida, annoba ta farko tana wakiltar annoba ta uku da ta ƙarshe. A cikin annoba ta farko an yi furuci wanda kuma ya yi daidai da tarihin Musulunci da kuma lokacin hatimtar mutum dubu ɗari da arba’in da huɗu.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Kuma aka umarce su kada su cutar da ciyawar ƙasa, ko wani abu kore, ko kuwa wani itace; sai dai mutanen nan kaɗai waɗanda ba su da hatimin Allah a goshinsu. Kuma aka ba su ikon kada su kashe su, amma a azabtar da su wata biyar; azabarsu kuma ta kasance kamar azabar kunama sa’ad da ta soki mutum. Kuma a waɗancan kwanaki mutane za su nemi mutuwa, amma ba za su same ta ba; za su kuma yi marmarin su mutu, amma mutuwa za ta guje musu. Ru’ya ta Yohanna 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Kafin a juya makullin a yaƙin Nineveh, wanda shi ne dokar Lahadi mai zuwa nan ba da daɗewa ba, dubu ɗari da arba’in da huɗu sun riga sun sami hatimi. A lokacin dokar Lahadi, halakar birane, wadda aka fara da ƙwallayen wuta na Nashville, an wakilta ta a matsayin lokacin “wata biyar,” sa’ad da yaƙi yake ta ɓarkewa, kuma aka fara jinin-kisan na biyu na papanci a cikar amsar da aka ba shahidan Zamanan Duhu a cikin hatimi na biyar.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Kuma sa’ad da Ya buɗe hatimi na biyar, sai na ga a ƙarƙashin bagaden rayukan waɗanda aka kashe saboda maganar Allah, da kuma saboda shaidar da suka riƙe. Sai suka yi kuka da murya mai ƙarfi, suna cewa, Har yaushe, ya Ubangiji, mai tsarki kuma mai gaskiya, ba za ka yi hukunci ka kuma ɗauki fansar jinimummukanmu a kan mazaunan duniya ba? Kuma aka ba wa kowanensu farar riga; aka kuma gaya musu cewa su ɗan huta tukuna na ɗan lokaci kaɗan, har sai ’yan’uwansu bayin nan kuma ’yan’uwansu, waɗanda za a kashe kamar yadda aka kashe su, sun cika. Ru’ya ta Yohanna 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Shahidanin Zamanin Duhu su ne rukuni na farko da suke wakiltar shahidan Romawa ta Zamani a lokacin rikicin dokar Lahadi. Kafin wannan rikicin ya iso, dubu ɗari da arba'in da huɗu ana hatimce da su, kuma wannan aikin hatimcewa ya fara ne a 9/11 tare da zuwan Musulunci na masifa ta uku, da kuma yayyafa ruwan sama na ƙarshen zamani. Sa’ad da shahidan farkon Zamanin Duhu suka tambayi lokacin da za a yi wa papanci hukunci, aka gaya musu cewa za a sami rukuni na biyu na shahidai sa’ad da za a maimaita Zamanin Duhu, wanda shi ne lokacin da maɓallin yaƙin Nineba zai cika a dokar Lahadi da ke gabatowa nan ba da daɗewa ba. Kafin a cika rukuni na biyu na shahidai, dubu ɗari da arba'in da huɗu ana hatimce da su, kuma zamanin hatimcewar da ya fara a 9/11 an bayyana shi a hatimi na biyar, gama hirar da aka gabatar a can tana samuwa a Ru’ya ta Yohanna sura ta shida, ayoyi TARA zuwa GOMA SHA ƊAYA, ta haka ana nuna farkon da ƙarshen hatimcewar da 9/11. Ƙarshen yana gabatar da hallakar Musulunci kamar yadda aka bayyana a Ru’ya ta Yohanna TARA, GOMA SHA ƊAYA, kuma waɗanda aka hatimce za su kasance sun cika ƙwarewar Daniyel kamar yadda aka wakilta a Daniyel TARA, GOMA SHA ƊAYA.
We will continue these things in the next article.
Za mu ci gaba da waɗannan abubuwa a maƙala ta gaba.