“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

“Ta wurin dokar da za ta tilasta kafa papanci, cikin karya dokar Allah, al’ummarmu za ta rabu da adalci gaba ɗaya. Sa’ad da Furotestantanci zai miƙa hannunsa ta ƙetare ratar domin ya kama hannun ikon Roma, sa’ad da zai miƙa ta ƙetare ramin zurfi domin ya haɗa hannu da ruhohanci, sa’ad da, a ƙarƙashin rinjayar wannan haɗin kai na sau uku, ƙasarmu za ta ƙi kowane ƙa’ida ta Kundin Tsarinta a matsayin gwamnatin Furotesta da jamhuriya, kuma za ta tanadi hanyar yaɗuwar ƙaryace-ƙaryacen papanci da ruɗunsa, a sa’an nan za mu sani cewa lokacin aikata abubuwan al’ajabi na Shaidan ya iso, kuma ƙarshe ya yi kusa.”

“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’

“Kamar yadda kusantowar rundunonin Roma ta kasance alama ga almajiran game da hallakar Urushalima da ke gabatowa, haka ma wannan ridda na iya zama alama a gare mu cewa iyakar jimirin Allah ta kai ƙarshe, cewa ma’aunin muguntar al’ummarmu ya cika, kuma cewa mala’ikan jinƙai na dab da tashi ya tafi, ba zai ƙara dawowa ba har abada. Sa’an nan mutanen Allah za a jefa su cikin waɗancan al’amuran wahala da tsanani waɗanda annabawa suka bayyana a matsayin lokacin wahalar Yakubu. Kukan masu aminci, waɗanda aka tsananta musu, yana tashi zuwa sama. Kuma kamar yadda jinin Habila ya yi kuka daga ƙasa, haka ma akwai muryoyi da suke kuka zuwa ga Allah daga kaburburan shahidai, daga makabartan teku, daga kogwannonin duwatsu, daga kaburburan gidajen zuhudu: ‘Har yaushe ne, ya Ubangiji, Mai tsarki da na gaskiya, ba Ka yi hukunci ba kuma ba Ka rama mana jininmu a kan waɗanda suke zaune a duniya ba?’”

“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

“Ubangiji yana aikinsa. Dukan sama tana cikin tashin hankali. Alƙalin dukan duniya ba da daɗewa ba zai tashi ya tabbatar da ikonsa da aka zage. Za a sa alamar kuɓuta a kan mutanen da suke kiyaye dokokin Allah, waɗanda suke girmama shari’arsa, kuma waɗanda suka ƙi alamar dabbar ko ta siffarta.

“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.

“Allah ya bayyana abin da zai faru a kwanaki na ƙarshe, domin mutanensa su kasance a shirye su tsaya da ƙarfi gāba da guguwar adawa da fushi. Waɗanda aka yi musu gargaɗi game da abubuwan da suke gabansu, ba za su zauna cikin nutsataccen jiran guguwar da ke zuwa ba, suna ta’azantar da kansu da cewa Ubangiji zai kāre amintattunsa a ranar wahala. Dole ne mu kasance kamar mutane masu jiran Ubangijinsu, ba cikin jiran banza ba, sai dai cikin aiki da himma, tare da bangaskiya marar girgiza. Wannan ba lokaci ba ne yanzu na barin tunaninmu ya nutse cikin abubuwa marasa muhimmanci. Yayinda mutane suke barci, Shaiɗan yana ta shirya al’amura da ƙwazo domin kada mutanen Ubangiji su sami jinƙai ko adalci. Yunkurin Lahadi yanzu yana ci gaba ne a cikin duhu. Shugabanni suna ɓoye ainihin batun, kuma da yawa daga cikin waɗanda suke haɗuwa da wannan yunkuri ba su kansu suke ganin inda wannan ɓoyayyen kwarara yake dosa ba. Da’awoyinsa masu laushi ne kuma a fili kamar na Kirista ne, amma idan ya yi magana zai bayyana ruhun macijin. Hakkinmu ne mu yi dukan abin da yake cikin ikonmu domin kau da haɗarin da ake yi wa barazana. Ya kamata mu yi ƙoƙari mu kawar da son zuciya ta wurin gabatar da kanmu a yadda ya dace a gaban jama’a. Ya kamata mu kawo a gabansu ainihin batun da ake takaddama a kai, ta haka muna gabatar da mafi ingancin adawa da matakan da ake ɗauka domin takaita ’yancin lamiri. Ya kamata mu binciki Nassosi kuma mu iya ba da dalilin bangaskiyarmu. Annabin ya ce: ‘Mugaye za su yi mugunta: kuma babu ko ɗaya daga cikin mugaye da zai gane; amma masu hikima za su gane.’” Testimonies, volume 5, 451, 452.

When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.

Sa’ad da “yunkurin Lahadi” “ya yi magana zai bayyana ruhun macijin.” Waɗannan sakin layi huɗu sun nuna cewa a lokacin dokar Lahadi, Amurka “za ta yanke kanta gaba ɗaya daga adalci.” A lokacin dokar Lahadi “lokaci ya yi da za a ga aikin banmamaki na Shaidan.” A lokacin dokar Lahadi ne aka cika haɗin kai na ninki uku. A lokacin dokar Lahadi ne Amurka “ta ƙi amincewa da kowane ƙa’ida na Kundin Tsarinta a matsayin gwamnatin jamhuriya ta Furotesta”, kuma su ma “su tanadi hanyoyi domin yaɗuwar ƙaryace-ƙaryacen Paparoma da ruɗe-ruɗensa.” Wannan dokar Lahadi ita ce “alama a gare mu cewa iyakar haƙurin Allah ta kai ƙarshe, cewa ma’aunin muguntar ƙasarmu ya cika, kuma mala’ikan jinƙai na dab da yin tafiyarsa, ba zai ƙara dawowa ba.” Wannan alamar an yi mata kamanni a cikin gargaɗin da Yesu ya bayar, yana nuna ƙazamar lalacewa wadda annabi Daniyel ya faɗa. A can ne kuma addu’ar da shahidan hatimi na biyar suka yi, suna cewa, “Har yaushe, ya Ubangiji, Mai-tsarki kuma Mai-gaskiya, ba Ka yi hukunci ba, ba Ka kuma ɗauki fansar jinimmu a kan mazaunan duniya ba?” take cika. Haka kuma a wannan alamar hanya ne budurwai marasa hikima da masu hikima suke bayyana halayensu.

At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.

A dokar Lahadi, Amurka “ta yi watsi da kowane ƙa’ida ta Kundin Tsarinta.” Lokacin da aka cika wannan aiki ya fara ne da Dokar Patriot a shekarar 2001. Daga 2001 har zuwa dokar Lahadi yana wakiltar wani aiki ne na ci gaba na yin watsi da Kundin Tsari. Wannan aikin na ci gaba ya yi daidai da layin annabci inda ake kammala ƙirƙirar siffar dabbar. Layi na siffar dabbar na iya bayyana kamar ya ɗan fi rikitarwa, amma wannan rikitarwar ta cancanci a fahimce ta. Abin da ke rikitar da layin siffar dabbar shi ne cewa yana wakiltar layuka biyu.

For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.

Ga dabbar duniya, layuka biyun su ne ƙahonin Jamhuriyanci da Furotestantanci. Waɗannan ƙahoni biyu suna haɗuwa cikin dangantakar coci da jiha, ta haka kuma suna cika samuwar siffar dabbar. Saboda haka, layin samuwar siffar dabbar yana da layuka biyu a cikin layi guda, domin ƙahonin Jamhuriyanci da Furotesta suna tafiya a layi ɗaya da juna cikin tarihi, amma kowannensu ma yana da nasa shaidar annabci da zai ɗauka. Layi guda na annabci, mai batutuwa biyu masu tafiya a layi ɗaya, ya fi sauƙin nuna alamomin hanya na ayyukan siyasa da ke wakiltar magana mai alaƙa da Kundin Tsarin Mulki rikitarwa.

The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.

Layin kahonnin nan biyu na Jamhuriyya da na Furotesta ya ƙara rikicewa saboda gaskiyar annabci cewa a cikin kahon Jamhuriyya akwai tarihin gwagwarmayar da ke tsakanin Demokrats masu goyon bayan bauta, da kuma ’yan Jamhuriyya masu adawa da bauta; kuma ƙari ga haka, a cikin kahon Furotesta akwai ci gaba da wani tsari na gwaji da yake bin masu hikima da kuma wawaye cikin tarihin kahon Furotesta. Duk da haka, yana da matuƙar muhimmanci a kafu sosai cikin waɗannan gaskiyoyi.

Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.

A cikin layin da ƙahonin biyu na dabbar ƙasa suke wakilta akwai kwatanci mai kama da juna na ko dai a ƙera hali irin na Almasihu ko kuma hali irin na Shaidan, wanda ya yi daidai da ko dai a ƙera siffar Almasihu ko kuma siffar dabbar, domin a cikin wannan mahallin “dabbar” tana wakiltar halitta ce da aka yi, sabanin Mahalicci. Samuwar waɗannan halaye ana aiwatar da ita ne a cikin gida a tsakanin dukan mutane, gama sa’ad da lokacin jarrabawa ya rufe, rukuni biyu kaɗai ne suke akwai. Haka kuma ana aiwatar da wannan samuwar a fili ta wajen ƙawancen da ke tsakanin ikon Paparoma da Majalisar Ɗinkin Duniya.

So, the testing time for formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.

Saboda haka, lokacin gwaji domin ƙirƙirar siffar dabbar ya fara a shekara ta 2001, kuma yana ƙarewa ne a dokar Lahadi a cikin Tarayyar Amurka. A cikin wannan tsawon lokaci, tarihin annabci na ƙahonin biyu na dabbar ƙasa yana nuna saɓani na cikin gida da na waje a cikin kowane ɗaya daga cikin ƙahonin nasa, ko dai na addini ne ko na siyasa, haka kuma yana nuna gwagwarmaya a tsakanin ƙahonin biyu ɗin kansu.

The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.

Dokar Lahadi a Amurka tana wakiltar gargadin gudu wanda Yesu ya bayyana a matsayin “abin ƙyama mai kawo kufai.” Dokar Lahadi a Amurka ita ce ƙarshen lokacin da ya fara a shekara ta 2001. Dokar Patriot ita ce “abin ƙyama mai kawo kufai wanda annabi Daniyel ya faɗa a kansa”, kuma Yesu ya bayyana ta a matsayin alamar gudu daga hallakar da ke zuwa.

The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.

Dokar Patriot ta ƙunshi hasken annabci na 1888, da kuma Dokar Blair. Saboda haka, Dokar Patriot kuma a annabce tana ɗauke da kwatancin dokar Lahadi; don haka zamani tun daga 2001 ya fara ne da dokar Lahadi kamar yadda 1888—Dokar Blair, 2001—Dokar Patriot suka kwatanta, kuma ya ƙare da dokar Lahadi.

The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.

Gargaɗin gudun birane a shekara ta 2001 yana misalta gargaɗin gudu daga Babila a lokacin dokar Lahadi. Hukuncin da aka kawo bisa Amurka a lokacin dokar Lahadi yana misalta hukuncin da za a kawo bisa dukan duniya sa’ad da Mika’ilu ya tashi tsaye kuma ƙofar jarrabawar ɗan’adam ta rufe. Sa hannun Almasihu a matsayin Alfa da Omega ana ci gaba da bayyana shi a cikin gaskiyoyin da Blair Bill ya wakilta a 1888, da kuma dukan abin da 1888 ke wakilta, yana maimaituwa a 2001.

2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.

Shekarar 2001, wadda aka yi mata alama a cikin 1888, tana wakiltar ba kawai alamar gudu ba kamar yadda abin ƙyama mai jawo hallaka yake wakilta, amma kuma an wakilce ta da shekara ta 66 A.D. da kuma kewaye na Cestius. Kewaye na Titus a shekara ta 70 A.D. yana wakiltar dokar Lahadi a cikin Amurka. Dokar Lahadi a cikin Amurka tana wakiltuwa da shekara ta 321 da kuma dokar Lahadi ta farko ta Constantine, kuma 538 tana wakiltar lokacin da al’umma ta ƙarshe a duniya ta miƙa wuya ga alamar dabbar.

2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.

Shekarar 2001 ita ce 1888, Cestius da shekarar 66 A.D. Dokar Lahadi ita ce Titus da shekarun 70 da 321. Shekarar 2001 kuma baftismar Yesu ce, da saukowarsa a Ru’ya ta Yohanna sura ta goma a ranar 11 ga Agusta, 1840. Dukan waɗannan alamu suna ba da gudummawa ga layin Kundin Tsarin Mulki.

The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.

Tarihin annabci na Amurka yana tafiya kafada da kafada da tarihin Adventism. A shekara ta 1798, papacy ta sami rauni nata mai mutuwa, kuma 1798 ita ce lokacin ƙarshe sa’ad da aka buɗe ɓangaren annabce-annabcen Daniyel da ya shafi tarihin mala’ika na fari da na biyu na Ru’ya ta Yohanna goma sha huɗu. A can cikin 1798 ne aka yi alamar farkon annabcin Adventism, kuma a 1798 dabbar-ƙasa mai ƙahoni kamar na ɗan rago ta zama masarauta ta shida ta annabcin Littafi Mai Tsarki.

1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.

1798 an riga an gabatar da shi da alamu uku na annabci masu alaƙa da layin dabbar ƙasa, sabili da haka kuma da magana ta Ƙasar Amurka, da Kundin Tsarin Mulkin Ƙasar Amurka. Waɗannan alamu uku su ne Sanarwar ’Yancin Kai, wadda aka furta a 1776, sa’an nan Kundin Tsarin Mulki a 1789, sannan kuma Dokokin Baƙi da na Tayar da Fitina na 1798.

Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.

Waɗannan alamomi uku suna magana ne game da layin annabci na Kundin Tsarin Mulki, kuma suna nuna farkon mulki na shida na annabcin Littafi Mai Tsarki. Dokar Lahadi ita ce ƙarshen mulkin mulki na shida na annabcin Littafi Mai Tsarki, sabili da haka, ta wajabcin annabci, dole ne a sami alamomi uku da suke gabatar da ƙarshen, kamar yadda alamomi uku da suka gabatar da farkon suka zama misali.

In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.

A shekara ta 2001, a lokacin fāɗuwar hasumiyai, Dokar Patriot ta sami kwatanci a cikin Dokar Blair ta 1888, tare da bayyananniyar tawaye na jagorancin Adventism a Babban Taron Minneapolis. Wata tawaye wadda wani mala’ika ya gaya wa ‘Yar’uwa White cewa tawaye ce da tawaye ga Musa ta Kora, Dathan, da Abiram suka kwatanta, ita ma tana da kwatanci a cikin baftismar Kristi a shekara ta 27 bayan haihuwar Almasihu, da takaita Musulunci a ranar 11 ga Agusta, 1840, da kuma Sanarwar ’Yancin Kai ta 1776, haka kuma da “abin ƙyama na hallaka, wanda annabi Daniyel ya faɗa,” a matsayin alamar gudu daga fushin da ke zuwa, kamar yadda Cestius da shekara ta 66 bayan haihuwar Almasihu suka wakilta.

If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.

Idan har yanzu kana iya tunawa cewa layin annabcin da muke nazari a yanzu shi ne layin Kundin Tsarin Mulkin Amurka, to, dukan layukan annabcin da aka ambata a baya suna ba da gudummawa ga kuma suna kafa jigon annabci da layin Kundin Tsarin Mulkin yake wakilta. Duk da haka, layin da ya fi bayyana a matsayin mafi haɗuwa da sauran shi ne layin samuwar siffar dabbar. Siffar dabbar kuwa siffa ce ta dabbar papanci, wadda aka wakilta a matsayin dabba mai mace tana mulki a kanta; wato haɗuwar coci da gwamnati ne, inda coci take iko da wannan dangantaka. Domin Amurka ta ƙera siffa ga dabbar, sai ridda ta Furotesta ta mallaki gwamnati har zuwa matakin da gwamnati za ta zartar da kuma aiwatar da dokokin addini, kuma a ƙarshe dokar Lahadi.

As the process of forming the image of the beast is accomplished the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.

Yayin da ake kammala tsarin ƙirƙirar surar dabbar, Kundin Tsarin Mulki—wanda aka rubuta da babban ƙa’ida ta farko wadda Thomas Jefferson ya bayyana da cewa “raba coci da gwamnati”—za a rushe shi. Sa’ad da ƙahon Furotesta ya sami ikon umartar ƙahon Jamhuriya ya tilasta dokokin addini, sai a yayyaga ainihin zuciyar Kundin Tsarin Mulki; ta haka kuma kuna da alaƙar annabci tsakanin layin Kundin Tsarin Mulki da layin surar dabbar.

The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.

Lokacin da ake ƙera siffar dabbar ya fara ne a shekara ta 2001, tare da Dokar Patriot, kuma yana ƙarewa a dokar Lahadi, sa’ad da ake tilasta alamar dabbar. A cikin wannan lokaci ake yayyafa ruwan sama na ƙarshen kaka, domin ruwan sama na ƙarshen kaka yana fara saukowa ne sa’ad da babban mala’ikan Ru’ya ta Yohanna ta goma sha takwas ya sauko, ya kuma haskaka duniya da ɗaukakarsa; abin da, bisa ga ’Yar’uwa White, zai faru ne sa’ad da manyan gine-ginen birnin New York za a rushe su da taɓawar Ubangiji.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Ruwan sama na ƙarshe zai sauko a kan mutanen Allah. Mala’ika mai ƙarfi zai sauko daga sama, kuma ɗaukacin duniya za ta haskaka da ɗaukakarsa.” Review and Herald, Afrilu 21, 1891.

The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.

Lokacin yayyafewar ruwan sama na ƙarshe yana wakiltar wani zamani ne wanda alkaman da ciyawa marasa amfani na ƙarni na ƙarshe na Adventism ake tacewa kuma ake tsarkakewa. Wannan tacewa da tsarkakewa suna ƙarewa ne a dokar Lahadi, kuma budurwai masu hikima waɗanda suke da mai a lokacin da rikicin dokar Lahadi ya zo, ana hatimce su, sa’an nan kuma ana zub da Ruhu Mai Tsarki ba tare da awo ba har sai Mika’ilu ya tashi tsaye kuma lokacin jarrabawar ɗan’adam ya ƙare.

During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.

A lokacin ƙirƙirar siffar dabbar a cikin Amurka, ruwan sama na ƙarshe zai kasance yana yayyafa; kuma a lokacin ƙirƙirar siffar dabbar a cikin duniya, za a zubo ruwan sama na ƙarshe ba tare da awo ba.

In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.

A shekara ta 2001 ne aka fara jarraba Ikilisiyar Adventist ta Bakwai ta Laodikiya, kamar yadda Furotestocin 11 ga Agusta, 1840 suka kasance alama ta hakan, haka kuma Isra’ila ta dā a lokacin da aka yi wa Kristi baftisma.

“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

“Lokacin gwaji yana gab da auka mana, gama babbar kukan mala’ika na uku ya riga ya fara a cikin bayyanuwar adalcin Almasihu, Mai-fansa mai gafarta zunubi. Wannan shi ne farkon hasken mala’ikan nan wanda ɗaukakarsa za ta cika dukan duniya.” Selected Messages, littafi na 1, 362.

The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.

Tsarin gwaji na ƙarshe ga mutanen tsohon alkawari yana farawa ne sa’ad da hasken mala’ikan Wahayin Yahaya goma sha takwas ya fara gabatar da saƙonsa. Haka kuma, an wakilta saƙonsa a cikin ayoyi uku na farko na sura ta goma sha takwas ta Wahayin Yahaya, kuma waɗannan ayoyi uku, bisa ga Sister White, sun cika sa’ad da manyan gine-ginen birnin New York suka rushe.

The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.

Sai tsarin gwaji ya fara, kamar yadda Yohanna ya wakilta a sura ta goma ta Ru’ya ta Yohanna. Gwajin shi ne ko za ka karɓi ƙaramin littafin da yake a hannun mala’ikan, sa’an nan kuma ka ci shi. A cikin wannan lokacin gwaji, yayinda ake yayyafa ruwan sama na ƙarshe, yana sauka ne kawai a kan waɗanda suka zaɓi su karɓi ƙaramin littafin su ci shi.

“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

“Mutane da yawa sun kasa karɓar ruwan sama na fari a babban ma’auni. Ba su sami dukan albarkatun da Allah ya tanada musu ta haka ba. Suna sa ran cewa ruwan sama na ƙarshe ne zai cike wannan gibi. Sa’ad da za a ba da mafi yalwar alheri, suna nufin buɗe zukatansu domin su karɓe shi. Suna yin mummunan kuskure. Aikin da Allah ya fara a cikin zuciyar mutum ta wurin ba da haskensa da saninsa dole ne ya ci gaba koyaushe. Kowane mutum dole ne ya gane nasa buƙata. Dole ne a zubar da dukkan ƙazanta daga zuciya, a kuma tsarkake ta domin zaman Ruhu a cikinta. Ta wurin furci da barin zunubi ne, ta wurin addu’a mai tsanani da keɓe kansu ga Allah, almajirai na farko suka shirya domin zubowar Ruhu Mai Tsarki a Ranar Fentikos. Wannan aikin guda ne, sai dai yanzu dole ne a yi shi a mafi girman ma’auni. A wancan lokaci, abin da wakilin ɗan adam zai yi shi ne kawai ya roƙi albarka, ya kuma jira Ubangiji ya kammala aikin da ya shafe shi. Allah ne ya fara aikin, shi kuma ne zai gama aikinsa, yana mai sa mutum ya zama cikakke cikin Yesu Almasihu. Amma kada a yi ko wane irin sakaci da alherin da ruwan sama na fari yake wakilta. Waɗanda kaɗai suke rayuwa daidai da hasken da suka riga suka samu ne za su karɓi haske mafi girma. Sai dai idan muna ci gaba kowace rana cikin nuna kyawawan halayen Kirista masu aiki, ba za mu gane bayyanarwar Ruhu Mai Tsarki a cikin ruwan sama na ƙarshe ba. Wataƙila yana sauka a kan zukatan da suke kewaye da mu duka, amma ba za mu gane shi ko mu karɓe shi ba.” Testimonies to Ministers, 506, 507.

Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.

Waɗanda suka ci saƙon 2001 suna karɓar saƙo da ya dace da wancan zamani, amma ya wajaba a gwada su domin a bayyana ko lalle sun mayar da saƙon cikin rayuwa ta zahiri da aka shirya domin hatimin Allah. Saboda haka, a wancan lokaci ana wakiltar ruwan sama na ƙarshen zamani a matsayin yayyafawa, gama alkama da ciyawa marasa amfani har yanzu suna tare. Saboda haka, ’Yar’uwa White ta ce, “Wataƙila yana sauka a kan zukata da suke kewaye da mu, amma ba za mu gane shi ko mu karɓe shi ba.” Sa’ad da aka raba masu hikima da marasa hikima, sa’an nan kuma ake zubo ruwan sama na ƙarshen zamani ba tare da awo ba, kamar yadda ya kasance a Fentikos, wanda yake misalta dokar Lahadi.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Har ila yau, waɗannan misalai suna koyar da cewa ba za a yi wani lokacin jarrabawa bayan shari’a ba. Sa’ad da aikin bishara ya cika, nan da nan sai rarrabuwa ta biyo baya tsakanin nagari da mugaye, kuma makomar kowane rukuni ta tabbata har abada.” Christ’s Object Lessons, 123.

The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.

Lokacin yayyafar ruwan sama na ƙarshe, wanda kuma yake biye da wani lokaci inda ake zubar da ruwan sama na ƙarshe ba tare da awo ba, ana kuma kwatanta su a matsayin lokuta biyu inda ake cika shari’a a kan mutanen Allah. Lokaci na farko na shari’a a kan mutanen Allah ya fara da gidan Allah a ranar 11 ga Satumba, 2001, kuma a hukuncin dokar Lahadi sai a cika shari’a ga sauran garken Allah waɗanda suke amsawa ko kuma suke ƙin babban kiran mala’ika na uku wanda yake farawa a dokar Lahadi a Amurka, kuma yana ƙarewa sa’ad da Mika’ilu ya tashi, kuma ƙofar jarrabawar ɗan Adam ta rufe.

The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.

Lokuta biyu na ruwan sama na ƙarshen lokaci, waɗanda su ma su ne lokuta biyu na shari’a wadda ta fara da gidan Allah, sa’an nan ta wuce zuwa ga sauran garken Allah, su ma su ne lokuta biyu na samuwar siffar dabbar nan.

Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.

A cikin farkon waɗannan lokuta biyu na annabci, lokacin da ake kawo hukunci a kan ikkilisiyar Allah da kuma a kan Amurka, a cikin wannan tarihin ɗaya ne ake kuma hukunta ƙahon Jamhuriyya da ƙahon Furotesta duka biyun. A daidai wurin da ake tofar da Adventism na Laodicea daga bakin Ubangiji, Amurka tana cika ƙofin jarrabawar ta, kuma ana kawo halakar ƙasa a kan al’ummar, sa’an nan Shaiɗan ya bayyana ya fara aikinsa mai banmamaki. Dubu ɗari da arba’in da huɗu ana hatimce su, ana kuma ɗaga su a matsayin tuta a lokacin dokar Lahadi.

We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”

An sanar da mu cewa ba zai yiwu a ba da wata fahimta game da “kwarewar mutanen Allah waɗanda za su kasance da rai a kan duniya sa’ad da ɗaukakar samaniya da kuma maimaituwar tsanantawar zamanan da suka shige suka gauraya.”

“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.

“Shaidan ɗalibi ne mai ƙwazo na Littafi Mai Tsarki. Ya san cewa lokacinsa kaɗan ne, kuma yana ƙoƙari a kowane fanni ya yi aiki gāba da aikin Ubangiji a bisa wannan duniya. Ba zai yiwu a ba da cikakken tunani game da ƙwarewar mutanen Allah waɗanda za su kasance da rai a bisa duniya ba sa’ad da ɗaukakar sama da maimaituwar tsanantawar zamanin da suka gauraya. Za su yi tafiya cikin hasken da ke fitowa daga kursiyin Allah. Ta wurin mala’iku za a kasance da sadarwa marar yankewa tsakanin sama da ƙasa. Kuma Shaidan, kewaye da mugayen mala’iku, yana kuma iƙirarin cewa shi Allah ne, zai yi mu’ujizai iri dabam-dabam, domin ya ruɗe, in mai yiwuwa ne, har ma zaɓaɓɓu. Mutanen Allah ba za su sami amincinsu cikin yin mu’ujizai ba, gama Shaidan zai kwaikwayi mu’ujizan da za a aikata. Mutanen Allah waɗanda aka gwada aka kuma tabbatar za su sami ƙarfinsu cikin alamar da aka ambata a Fitowa 31:12–18. Su ne za su tsaya a kan kalmar rai: ‘A rubuce yake.’ Wannan kaɗai ne tushen da za su iya tsayawa a kansa lafiya. Waɗanda suka karya alkawarinsu da Allah kuwa a wannan rana za su kasance ba tare da Allah ba, ba tare da bege ba.” Testimonies, juzu’i na 9, shafi na 16.

The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”

Maimaituwar tsanantawar da ta faru a zamanin da ta fara ne da dokar Lahadi a cikin Amurka, gama a wannan lokaci ne Shaiɗan zai fara aikinsa mai banmamaki, kuma budurwai masu hikima waɗanda tuni aka riga aka “gwada kuma aka jarraba,” a sa’an nan za su “yi tafiya cikin hasken da ke fitowa daga kursiyin Allah.” Za a cika wannan ne ta wurin aikin mala’iku, domin “ta wurin mala’iku za a kasance da sadarwa marar yankewa a koyaushe tsakanin sama da ƙasa.”

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Shafaffun da suke tsaye a gaban Ubangijin dukan duniya suna da matsayin da aka taɓa bai wa Shaidan a matsayin kerubin rufewa. Ta wurin tsarkakan halittun da suke kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa marar yankewa da mazaunan duniya. Man zinariya yana wakiltar alherin da Allah yake ci gaba da ciyar da fitilun masu bi da shi, domin kada su yi kyalli su mutu. Da ba domin ana zubo wannan mai mai tsarki daga sama cikin saƙonnin Ruhun Allah ba, da ikkokin mugunta sun mallaki cikakken iko a kan mutane.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Ana zubar da mutuncin Allah sa’ad da ba mu karɓi saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin karɓar man zinariya wanda yake so ya zuba cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu. Sa’ad da kiran zai zo, ‘Ga shi, ango yana zuwa; ku fita ku tarye shi,’ waɗanda ba su karɓi mai tsarki ba, waɗanda ba su riƙe alherin Almasihu a cikin zukatansu ba, za su gane, kamar budurwai marasa hikima, cewa ba su shirya su sadu da Ubangijinsu ba. Ba su da ikon, a cikin kansu, su sami man, kuma rayuwarsu ta lalace. Amma in an roƙi Ruhu Mai Tsarki na Allah, in muka roƙa kamar yadda Musa ya yi, ‘Ka nuna mini ɗaukakarka,’ ƙaunar Allah za a zubo ta a cikin zukatanmu. Ta wurin bututun zinariya, za a isar mana da man zinariya. ‘Ba da ƙarfi ba, ba kuma da iko ba, sai dai da Ruhuna, in ji Ubangijin Runduna.’ Ta wurin karɓar haskoki masu haske na Ranar Adalci, ’ya’yan Allah suna haskawa kamar fitilu a cikin duniya.” Review and Herald, July 20, 1897.

The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.

Masu hikima su ne waɗanda aka hatimce a cikin Ru’ya ta Yohanna sura ta bakwai da Ezekiyel sura ta tara, kuma aka kwatanta su da marasa hikima waɗanda suke wulaƙanta Ubangiji ta wurin ƙin “saƙonnin da yake aikowa.” Marasa hikima su ne waɗanda “suka karya alkawarinsu da Allah waɗanda a wannan rana za su kasance ba tare da Allah ba kuma ba tare da bege ba.” Waɗannan rukuni biyu an gwada su kuma aka kai su ga wani matsayi inda suka bayyana halinsu bisa ga ko sun karɓa ko sun ƙi saƙon wannan sa’a. Saƙon wannan sa’a tun daga 11 ga Satumba, 2001 ya kasance saƙon ruwan sama na ƙarshe.

The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.

Ana gane saƙon ruwan sama na ƙarshe ta hanyar tsarin layi bisa layi kamar yadda aka bayyana a cikin Ishaya sura ta ashirin da takwas. Tsarin layi bisa layi shi ne hanyar nazarin Littafi Mai Tsarki da Allah ya ƙayyade, saboda haka ƙin yarda da wannan tsari ba wai kawai ƙin saƙon da ake wakilta ta wurin amfani da layi bisa layi ba ne, daga nan kaɗan daga can kuma kaɗan, har ila yau ƙin Mai ba da wannan tsari ne.

Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.

Saboda iyakoki da aka huro su da wahayi waɗanda aka bayyana a cikin tsarin gwajin da ke kaiwa ga sa hannun hatimin dubu ɗari da arba’in da huɗu, a bayyane yake cewa hanya kaɗai da ɗan Allah zai iya bi ta cikin tarihin da a cikinsa “ɗaukakar samaniya da maimaituwar tsanantawar da aka yi a dā suka gauraya,” ita ce kasancewa cikin irin wannan gogewa inda za a iya gane hasken da yake fitowa daga kursiyin Allah. Dole ne a gane shi, in ba haka ba ba shi da amfani, kuma mun lalace.

“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

“Kada mu jira ruwan sama na ƙarshe. Yana zuwa ne a kan dukan waɗanda za su gane, su kuma karɓa da amfani da raɓa da zubowar alheri da suke saukowa a kanmu. Sa’ad da muka tattara gutsattsarin haske, sa’ad da muka daraja tabbatattun jinƙan Allah, wanda yake son mu dogara gare Shi, sa’an nan kowane alkawari zai cika. [An ambaci Ishaya 61:11.] Dukan duniya kuwa za ta cika da ɗaukakar Allah.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 984.

In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic word receive more light.

A cikin wannan zamani da ya fara sa’ad da mala’ikan Ru’ya ta Yohanna goma sha takwas ya cika dukan duniya da ɗaukakarsa, tun daga 11 ga Satumba, 2001, ruwan sama na ƙarshe ya zo ne kawai “a kan” waɗanda “su” suka “gane kuma suka mallaki raɓa da ruwan zubar alheri da” yake “sauka a kanmu.” “Babban kuskure” da ’Yar’uwa White ta riga ta bayyana, shi ne lokacin da budurwai marasa hikima suka yi tunanin za su iya jira har sai an zubo ruwan sama na ƙarshe ba tare da awo ba, domin a sa’an nan suka yi zaton za su iya riskewa. Ba haka ba ne; waɗanda kaɗai suke ƙaruwa cikin fahimtarsu game da maganar annabcin Allah ne suke karɓar ƙarin haske.

As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic word in advance of the crisis.

Yayin da muke kawo wannan maƙala ga ƙarshe, abin da nake so in bayyana yana da alaƙa da manufar lokacin gwajin da muke ciki yanzu. Idan za mu “yi tafiya cikin hasken da yake fitowa daga kursiyin Allah” a lokacin da za a sake maimaita tsanantawar zamanin da, za mu buƙaci mu mallaki maganar annabci tun kafin rikicin ya auku.

In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.

A cikin sura ta ɗaya, Daniyel da mutanen kirki uku sun riga sun kammala koyonsu tun kafin su shiga a gwada su gaban Nebukadnezzar. Har kwanaki arba’in Almasihu ya buɗe kalmar annabci ga fahimtar almajirai tun kafin kwanaki goma waɗanda a cikinsu almajirai suka kamala cikin haɗin kai. Sa’an nan Pentikos ya zo, wanda yake misalta dokar Lahadi.

In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.

A cikin sura ta uku ta Daniyel, Shadrak, Meshak da Abednego sun sanar da Nebukadnezzar cewa ba sa bukatar wani ƙarin lokaci, gama sun riga sun tsai da matsaya game da abin da za su yi a lokacin gwajin dokar Lahadi. Amincinsu ya ƙara bayyana a fili sa’ad da suka yi tafiya cikin tanderun wuta tare da Almasihu, kuma saƙon da suka riga suka kafu a cikinsa tun kafin gwajin ya isa ga dukan duniya da aka sani a wancan lokaci ta wajen dukan manyan baƙi masu daraja da suka shaida mu’ujizar da ta faru a cikin tanderun.

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunane-tunane a maƙala ta gaba.