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# The Book of Daniel - Number One-Hundred and Forty-One

Littafin Daniyel - Lamba Dari da Arba’in da Ɗaya

Unveiling the Prophetic Significance of the Papacy’s Return and the Eighth President

Bayyana Muhimmancin Annabci na Dawowar Paparoma da Shugaba na Takwas

Author

Jeff Pippenger

Published

March 17, 2024

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We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.

A halin yanzu muna duba da matuƙar kulawa siffofin annabci na tarihin da papanci zai komo kan gadon mulkin duniya a matsayin kai na takwas, wato daga cikin kawuna bakwai. Muna yin haka ne domin mu gano da tsanaki siffofin annabci na tarihin da shugaban ƙasa na takwas, wato daga cikin shugabannin ƙasa bakwai, zai cika ƙirƙirar siffar dabbar papanci. Mun fara nazarin waɗannan gaskiyoyi da Dutsen Karmel da ranar haihuwar Hirudus. Duka waɗannan misalai masu tsarki suna wakiltar dokar Lahadi mai gab da zuwa a Amurka, wadda kuma aka wakilta a aya ta arba’in da ɗaya na Daniyel sura ta goma sha ɗaya.

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

> Zai kuma shiga ƙasa mai ɗaukaka, kuma ƙasashe masu yawa za a rushe su; amma waɗannan za su tsira daga hannunsa, wato Edom, da Mowab, da manyan mutanen ’ya’yan Ammon. Daniyel 11:41.

The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.

A cikin ayar, sarkin arewa na jabu ya shiga ƙasa mai ɗaukaka. Ƙasa mai ɗaukaka a cikin tarihin Isra’ila ta dā ita ce ƙasar Yahuza, kuma an kwatanta ta a matsayin ƙasa mai gudãna da madara da zuma, kuma saboda wannan dalili, tare da waɗansu dalilai kuma, ta kasance mai ɗaukaka. Ta kasance mai ɗaukaka domin Almasihu ya zaɓi babban birninta, Urushalima, ya zama wurin haikalinsa, da birnin da ya zaɓa domin ya sa sunansa a can.

> Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.

> Tun daga ranar da na fito da mutanena daga ƙasar Masar, ban zaɓi wani birni a cikin dukan kabilan Isra’ila ba domin a gina gida a cikinsa, domin sunana ya kasance a can; haka kuma ban zaɓi wani mutum ba ya zama shugaba a kan mutanena Isra’ila. Amma na zaɓi Urushalima, domin sunana ya kasance a can; na kuma zaɓi Dawuda ya zama a kan mutanena Isra’ila. 2 Tarihi 6:5, 6.

The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.

Ƙasar zahiri ta Yahuza ita ce ƙasa mai ɗaukaka ga Isra’ila ta dā ta zahiri, kuma Amurka ita ce ƙasar ruhaniya ta Yahuza, ƙasa mai ɗaukaka ga Isra’ila ta zamani ta ruhaniya.

> “When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.

> “Sa’ad da ƙasar da Ubangiji ya tanada a matsayin mafaka domin mutanensa, domin su bauta masa bisa ga umarnin lamiransu, ƙasar da aka shimfiɗa garkuwar Iko Maɗaukaki a bisa ta tsawon shekaru masu yawa, ƙasar da Allah ya yi wa tagomashi ta wurin mai da ita ma’ajiya ta tsarkakakkiyar addinin Kristi,—sa’ad da wannan ƙasa za ta, ta wurin masu tsara dokokinta, yi watsi da ƙa’idodin Furotestantanci, ta kuma ba da goyon baya ga ridda ta Romawa cikin taɓa dokar Allah,—a sa’an nan ne za a bayyana aikin ƙarshe na mutumin zunubi.” Signs of the Times, June 12, 1893.

After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.

Bayan sarkin arewa na ƙarya ya ci nasara a kan sarkin kudu (tsohuwar Tarayyar Soviet), a aya ta arba’in, a shekara ta 1989, sai ya kuma mamaye ƙasa mai ɗaukaka (Amurka). A aya ta arba’in da ɗaya, kalmar “countries” kalma ce da aka ƙara ne, kuma ba ta cika daidai ba; gama a lokacin dokar Lahadi, “da yawa” waɗanda ake rushewa wata rukuni ce ta mutane waɗanda suka san bambanci tsakanin Asabar ta rana ta bakwai da ranar rana, kafin dokar Lahadi ta iso.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Canjin Asabar shi ne alama ko hatimin ikon cocin Roma. Waɗanda, suna fahimtar da’awar doka ta huɗu, suka zaɓi kiyaye Asabar ta ƙarya a madadin ta gaskiya, ta haka suna ba da sujada ga wannan iko wanda shi kaɗai ne ya ba da umarnin haka. Alamar dabbar ita ce Asabar ta papanci, wadda duniya ta karɓa a madadin ranar da Allah ya ƙaddara.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Amma lokacin karɓar alamar dabbar, kamar yadda aka ayyana a cikin annabci, bai riga ya zo ba. Lokacin gwaji bai riga ya zo ba. Akwai Kiristoci na gaskiya a cikin kowace coci, har da tarayyar Roman Katolika. Ba a hukunta kowa ba sai bayan ya sami haske kuma ya ga wajibcin umarni na huɗu. Amma sa’ad da doka za ta fito tana tilasta Asabar ta jabu, kuma sa’ad da ƙarar murya mai ƙarfi ta mala’ika na uku za ta yi wa mutane gargaɗi game da bautar dabbar da siffarta, za a bayyana iyaka sarai tsakanin ƙarya da gaskiya. Sa’an nan waɗanda har yanzu suka ci gaba da zama cikin saɓo za su karɓi alamar dabbar a goshinsu ko a hannuwansu.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Da sauri muna kusantar wannan zamani. Sa’ad da majami’un Furotesta za su haɗa kai da ikon duniya don su ɗore da addinin ƙarya, domin ƙin yarda da shi ne kakanninsu suka jimre wa mafi tsananin tsanantawa, a sa’an nan ne za a tilasta Asabarar papanci ta wurin haɗaɗɗen ikon coci da gwamnati. Za a yi ridda ta ƙasa baki ɗaya, wadda ƙarshenta ba zai zama komai ba sai halakar ƙasa baki ɗaya.” Bible Training School, Fabrairu 2, 1913.

The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.

Rukunin “masu yawa” da za a hallaka sa’ad da dokar Lahadi mai gabatowa ba da daɗewa ba ta zo, su ne waɗanda za a riƙa da alhakin hasken Asabar, wato hasken da aka bayar domin wancan lokaci, wanda yake matsayin juyin al’amura, da rikici mai tsanani a tarihin ikilisiya da kuma na al’ummai. Wannan rukuni shi ne ikilisiyar Adventism ta Laodikiya wadda ta kai ƙarshen yawo nata cikin jejin tawaye. A can ne ake tofar da su daga bakin Ubangiji har abada. Adventism ta Laodikiya su ne waɗanda aka kira zuwa ga hasken mala’ika na uku, ko dai a Kadesh na farko a tarihin 1844, har zuwa 1863, ko kuma a Kadesh na biyu a tarihin 2001, har zuwa dokar Lahadi.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Sai ya ce masa, Aboki, yaya ka shigo nan ba tare da rigar aure ba? Sai ya yi shiru, bai iya cewa komai ba. Sa’an nan sarki ya ce wa bayin, Ku ɗaure shi hannu da ƙafa, ku fitar da shi, ku jefa shi cikin duhun waje; a can ne za a yi kuka da cizon haƙora. Gama da yawa ake kira, amma kaɗan ne zaɓaɓɓu. Matta 22:12–14.

The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.

Muryar mala’ika na uku, ko dai a 1844, ko a 2001, kira ce zuwa ga bikin aure. “Mutane da yawa” da ake hallaka a dokar Lahadi, su ne “mutane da yawa” waɗanda suka ƙi rigar auren adalcin Almasihu, kuma maimakon haka suka zama ɓangare na tawagar aure ta sarakuna goma zuwa ga karuwar Roma. Domin wannan aure, mutum zai iya riƙe tufafinsa na kansa, gama duk abin da suke bukata don a kawar da kunyarsu shi ne a kira su da sunan karuwar da take mulki a kan sarakuna goma.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.

> Kuma a wannan rana mata bakwai za su kama namiji guda, suna cewa, Za mu ci gurasarmu da kanmu, mu kuma sa tufafinmu da kanmu: sai dai kawai a kira mu da sunanka, domin a kawar da zaginmu. Ishaya 4:1.

They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.

Sun kasa cin jarabawar abinci ta farko, domin sun zaɓi su ci gurasarsu ta kansu, maimakon gurasar sama. Sun kasa cin jarabawa ta biyu inda ya kamata su ɗaukaka Allah ta wurin bayyana halinsa, amma a maimakon haka suka zaɓi su sa tufafinsu na kansu. Sun kasa cin jarabawa ta uku ta gwajin tantancewa, domin sun bayyana sunan (hali) na dabbar, gama sun zaɓi su ƙi sunan (hali) na Almasihu. Manufar da ta sa Nimrod ya gina birni (ƙasa), da hasumiya (coci), a farkon ambaton Babila, ita ce domin ya yi wa kansa suna.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Sai suka ce, To, bari mu gina wa kanmu birni da hasumiya, wadda ƙololuwarta za ta kai har sama; kuma bari mu yi wa kanmu suna, kada mu warwatsu bisa fuskar dukan duniya. Farawa 11:4.

Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.

Suna alama ce ta hali, kuma halin annabci na dabba ta takwas, wadda take daga cikin bakwai ɗin nan, shi ne yanayi mai fuska biyu na haɗin Coci (hasumiya) da Jiha (birni). A cikin rikicin kwanaki na ƙarshe mutane za su rabu zuwa rukuni biyu.

> “There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.

> “Aji biyu kaɗai ne za su kasance. Kowace ƙungiya an bayyana ta sarai, ko dai da hatimin Allah mai rai, ko kuma da alamar dabbar ko ta siffarta. Kowanne ɗa da ’yar Adam yana zaɓar ko dai Almasihu ko Barabbas ya zama shugabansa. Kuma dukan waɗanda suka sa kansu a gefen marasa aminci suna tsaye ne ƙarƙashin baƙin tutar Shaiɗan, kuma ana tuhumar su da ƙin Almasihu da kuma muzanta shi da gangan. Ana tuhumar su da gangan suna gicciye Ubangijin rai da ɗaukaka.” Review and Herald, January 30, 1900.

One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”

Ajin mutane ɗaya zai wakilci surar dabbar, ajin kuma ɗaya zai wakilci surar Almasihu. Ɗaya zai kasance sanye da rigar auren Almasihu, ajin kuma ɗaya zai kasance sanye da “tufafinsu na kansu.” Ajin mutane ɗaya zai kasance yana cin abincin sama, ɗayan kuma zai kasance yana cin “gurasarsu ta kansu.” Ajin da ke cin gurasarsu ta kansu, kuma ya riƙe tufafinsa na kansa, yana wakiltar “masu yawa” waɗanda aka kira ta muryar mala’ika na uku, su ne kuma “masu yawa” waɗanda za a tumɓuke su a dokar Lahadi mai zuwa ba da daɗewa ba. Ƙoƙarinsu na fansar halinsu na ɓacewa sa’ad da aka bayyana halayensu a cikin rikicin dokar Lahadi, shi ne bege na ƙarya cewa idan za su iya karɓar sunan karuwar Roma, yin haka zai kawar da “kunyarsu.”

At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.

A wannan lokaci, kaɗan daga cikin waɗanda aka zaɓa ana ɗaga su a matsayin tuta ta dubu ɗari da arba’in da huɗu, sa’an nan kuma akwai wata ƙungiya dabam a aya ta arba’in da ɗaya waɗanda daga nan suke “tserewa” daga hannun sarkin arewa na ƙarya. Kalmar Ibrananci da aka fassara da “tserewa,” a aya ta arba’in da ɗaya, tana nufin tserewa ne kamar ta hanyar zamewa, kuma ma’anar kalmar tana isar da ra’ayin riƙe sabulu a cikin ruwa, kuma saboda zamewar sabulun, sai ya kuɓuce daga hannunka. Muhimmin ɓangaren ma’anar kalmar, sa’ad da ake amfani da ita a cikin harshen Ibrananci, shi ne cewa duk abin da ya tsere, wani abu ne da, kafin wannan tserewar, yana ƙarƙashin ikon abin da ya tsere daga gare shi.

In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.

A aya ta arba’in da ɗaya, an cika haɗin kai mai ninki uku na macijin, dabbar, da annabin ƙarya.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Furotestocin Amirka za su kasance a sahun gaba wajen miƙa hannuwansu a ƙetaren ratar domin su kama hannun Bokin ruhohi; za su miƙa kai a ƙetaren ramin zurfi domin su haɗa hannu da ikon Roma; kuma a ƙarƙashin tasirin wannan haɗin kai mai ninki uku, wannan ƙasa za ta bi sawun Roma wajen take haƙƙoƙin lamiri.” The Great Controversy, 588.

When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.

Sa’ad da Amurka ta haɗa hannu da Majalisar Ɗinkin Duniya, da kuma papacy a dokar Lahadi, akwai wata ƙungiyar mutane waɗanda tun da farko suna a hannun papacy, waɗanda a sa’an nan kuma “suka tsere” daga hannun sarkin arewa na jabu. Waɗannan mutane tun da farko suna riƙe a cikin ƙamun ikon papacy. Waɗannan mutane ana wakiltar su a liyafar ranar haihuwar Hirudus ta wurin Yahaya Mai Baftisma, wanda a lokacin yana cikin bautar kurkukun Romawa, yana jiran mutuwa ko kuɓutarwa. Rukunin mutanen da suke tserewa daga bautar papacy a dokar Lahadi, ana wakiltar su da kabilu uku, kuma ta haka suna nuna tsarin ninki uku na Babila ta zamani.

At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.

A daidai wannan lokaci, murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas tana kira ga waɗannan mutane su gudu su fita daga Babila, domin kada su yi tarayya cikin shari’unta waɗanda za su fara a wancan lokacin. Wannan murya ta biyu murya ce ta Almasihu, amma tana wakiltar muryar dubu ɗari da arba’in da huɗu waɗanda a wancan lokaci suke shelanta saƙon mala’ika na uku da babbar murya. Sa’ad da waɗanda suka tsira daga hannu (alamar miƙa kai), suka tsira daga hannun sarkin arewa na jabu, sa’an nan kuma sukan sami hannun sarkin arewa na gaskiya.

At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.

A Dutsen Karmel aka kashe annabawan Ba’al, kuma a matsayin allahn ƙarya na namiji, suna wakiltar Ƙasa; annabawan Ashtarot kuwa suna wakiltar Ikilisiya. Iliya ya kashe annabawan Ba’al, ta haka yana bayyana ƙarshen masarauta ta shida, ko da yake addinin Furotesta mai ridda, kamar yadda Salome take wakilta, har yanzu yana nan a wakilce. Salome, Furotesta mai ridda, a matsayin Salome, tana ruɗar Hirudus, kuma sarakuna goma suka yarda su shiga cikin haɗin gwiwar Ikilisiya da Ƙasa tare da kai na takwas, wanda yake daga cikin kai bakwai. Salome ce wadda Hirudus mai zina da dangi yake kwaɗayi a zuciyarsa.

> But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.

> Amma ni ina gaya muku cewa, duk wanda ya dubi mace domin ya yi marmarinta, ya riga ya yi zina da ita a zuciyarsa. Matiyu 5:28.

Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.

Sha’awar batsa ta dangi da ta cika zuciyar Hirudus ta haɗa jikinsu wuri guda a cikin zuciyarsa, sabili da haka ya zama ɗaya da Salome.

> Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

> Saboda haka mutum zai bar mahaifinsa da mahaifiyarsa, ya manne wa matarsa; kuma za su zama jiki ɗaya. Farawa 2:24.

At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.

A wurin bikin ranar haihuwar Hirudus, Hirudus da Salomi suka haɗu wuri ɗaya, kuma Hirudus, wanda aka yi masa kamanci da Ahabu, shi ne shugaban sarakuna goma na mulkin arewa. A dokar Lahadi mai zuwa nan ba da daɗewa ba, mulki na shida na dabbar ƙasa ya ƙare sa’ad da ƙahoni, waɗanda suka zama ƙaho ɗaya mai wakiltar haɗuwar ƙahonin Ikilisiya da Jiha (surar dabbar), Iliya ya kashe shi. Sa’an nan Salomi ta ruɗi Hirudus, ta zama ɗaya da shi, ta kuma rinjaye shi ya ba mahaifiyarta rabin mulkinsa (Jihar duniya baki ɗaya). A lokacin nan Salomi ta riga ta mallaki Ahabu da kabilunsa goma, gama sarakuna goman duka suna da ra’ayi ɗaya.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.

> Kakaki goma kuma waɗanda ka gani sarakuna goma ne, waɗanda har yanzu ba su karɓi mulki ba; amma suna karɓan iko a matsayin sarakuna na sa’a ɗaya tare da dabbar. Waɗannan suna da nufi guda, kuma za su ba dabbar ikonsu da ƙarfinsu. Ru’ya ta Yohanna 17:12, 13.

The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.

Dabbar da suke ba wa ikonsu da ƙarfinsu ita ce dabbar da karuwar take hawa a kanta. Dabbar tana wakiltar halin hoton, wanda shi ne haɗuwar Ikilisiya da Jiha, tare da mace (Ikilisiya) tana iko da dangantakar, gama aure ne na Latin, inda sunan iyali shi ne sunan matar, kuma inda mace take mulki bisa namiji, cikin tawaye ga ainihin dangantakar aure.

> Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.

> Ga matar kuwa ya ce, Zan ƙwarai ƙara yawan baƙin cikinki da ɗaukar cikinki; da baƙin ciki za ki haifi ’ya’ya; kuma marmarinki zai kasance ga mijinki, shi kuma zai mallake ki. Farawa 3:16.

The ten kings are of one mind, and one heart.

Sarakuna goma ɗin nan ra’ayi ɗaya suke da shi, kuma zuciya ɗaya.

> “Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.

> “An faɗi Ru’ya ta Yohanna 17:13–14. ‘Waɗannan suna da zuciya guda.’ Za a yi wata alaƙar haɗin kai ta duniya baki ɗaya, wata babbar jituwa guda, wata haɗakar rundunonin Shaiɗan. ‘Kuma za su ba dabbar ikonsu da ƙarfinsu.’ Ta haka ne ake bayyanar da wannan iko na zalunci, na danniya, a kan ’yancin addini, ’yancin bauta wa Allah bisa ga umarnin lamiri, kamar yadda fafaroma ta bayyanar da shi, sa’ad da a zamanin dā ta tsananta wa waɗanda suka yi ƙarfin hali su ƙi su bi al’adu da bukukuwan addinin Romanism.

> “In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.

> “A cikin yaƙin da za a yi a kwanaki na ƙarshe, dukan ruɓaɓɓun ikoki waɗanda suka yi ridda daga biyayya ga dokar Jehobah za su haɗu wajen yin gaba da mutanen Allah. A cikin wannan yaƙi, Asabar ta doka ta huɗu za ta zama babban batu na gardama; gama a cikin dokar Asabar ne babban Mai-ba-da-doka yake bayyana kansa a matsayin Mahaliccin sammai da ƙasa.” The Seventh-day Adventist Bible Commentary, 983.

The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.

Sarakuna goma, waɗanda shugabansu shi ne Ahab, ko kuwa Hirudus, Salome, ’yar Hirudiya, ta ruɗe su. Majalisar Ɗinkin Duniya, wadda a lokacin dokar Lahadi Salome ta ruɗe ta—wato addinin ƙarya na Furotesta mai ridda—kuma wadda a dā ita ce masarauta ta shida a annabcin Littafi Mai Tsarki, ta karɓi iko a kan mulkin sarakuna goma, waɗanda dukkansu suka yarda su ba addinin Katolika rabin mulkinsu. Suka ɗauki wannan shawara da murya ɗaya, gama dukan sarakunan Salome ta ruɗe su ta wurin rawarta mai jan hankali. Suka yarda su sa haɗaɗɗen ƙarfinsu cikin aikin kashe waɗanda Yohanna Mai Baftisma yake wakilta.

The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.

Dabbar (Majalisar Ɗinkin Duniya) yana ƙarƙashin mulkin babban sarki (ɗiyar Jezebel). Jezebel ta umurci ɗiyarta ta fara dangantakar zina da ta jima’i tsakanin ‘yan uwa da Hirudus da sauran sarakuna, gama ita ce uwar karuwai. Ita ce dillaliyya ta ‘yarta kanta. Hirudus, Ahab, da Majalisar Ɗinkin Duniya an ruɗe su ta wurin annabin ƙarya, wanda shi ne Amurka. Amurka ta daina kasancewa mulki na shida sa’ad da aka kashe annabawan Ba’al, kuma annabawan Ashtarot (Salome) nan da nan suka zama ikon mulkin mulki na bakwai, yayin da yake maimaita a cikin duniya abin da ya riga ya aikata a Amurka.

The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.

Dabbar ita ce sarakunan da suke cikin dangantaka da ’yar karuwar, kuma karuwar ita ce matar da take mulki a kan dabbar. Yesu yana bayyana ƙarshen abu ta wurin farkon abu. Kamar yadda misalin mulkoki takwas a Ru’ya ta Yohanna sura ta goma sha bakwai ya buɗe mulkoki takwas na Daniyel sura ta biyu, haka ma dabbar da matar da take hawan dabbar suke buɗe wata gaskiyar annabci, wadda ta dogara a kan cewa na farko yana wakiltar na ƙarshe.

Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.

Wahayi sura ta goma sha bakwai ita ce magana ta ƙarshe game da mulkokin annabcin Littafi Mai Tsarki, sabili da haka tana bukatar cewa Daniyel sura ta biyu, wadda ita ce magana ta fari game da mulkokin annabcin Littafi Mai Tsarki, bisa ga wajabcin annabci dole ne ita ma ta wakilci mulkoki takwas, waɗanda mulki na takwas ɗin yana daga cikin bakwai ɗin. Haka kuma, dole ne a wakilci hukuncin matar da dabbar da take hawa a kanta a sura ta goma sha bakwai a cikin hukunci na farko na karuwar a shekara ta 1798.

The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.

Mala’ikan ya sanar da Yohanna a farkon sura ta goma sha bakwai cewa zai nuna masa hukuncin babbar karuwa da kuma dabbar da take hawa a kanta. Lokaci na farko da aka yi wa karuwar hukunci an fahimce shi daidai a matsayin shekara ta 1798, sa’ad da papanci ya sami rauninsa mai kashewa, kuma lokacin ƙarshe ya iso. Duk da haka, sa’ad da ake wakiltar “lokacin ƙarshe” a cikin tarihin annabci, koyaushe akwai alamomin hanya biyu da ake wakilta ta wurin mutane. Haihuwar Haruna da ɗan’uwansa Musa ita ce lokacin ƙarshe a cikin wancan tarihin. Waɗannan alamomin hanya biyu sun kasance alamar haihuwar Yohanna Mai Baftisma, kuma watanni shida bayan haka ta ɗan’uwansa Yesu, ta haka suna nuna lokacin ƙarshe ga wancan tarihin. A ƙarshen bautar shekaru saba’in, wadda take misalta lokacin ƙarshe a shekara ta 1798, Dariyus da ɗan dan uwansa Sairus su ne alamomin hanya biyu na lokacin ƙarshe. Tare, suna misalta Reagan da Bush na farko, a cikin lokacin ƙarshe na 1989.

1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.

1798, wanda shi ne lokacin ƙarshe sa’ad da aka buɗe littafin Daniyel a cikin tarihin Millerite, ya bayyana mutuwar annabci ta ɓangaren siyasa na dabbar Katolika. Janar Berthier na Napoleon ya kutsa kai kai tsaye cikin Fatikan, ya kama shugaban cocin, ya kuma kawo ƙarshen ikon siyasa na dabbar Katolika. Bayan shekara guda, a 1799, matar da ta hau wannan dabbar cikin ƙarnuka, wadda shugaban cocin ya wakilta, ta mutu a cikin bauta. Hukuncin karuwan, ya ƙunshi kuma hukunci a kan dabbar da ta yi amfani da ita wajen mulkin al’ummai. Ru’ya ta Yohanna sura ta goma sha bakwai ta bayyana duka hukuncin dabbar, da kuma na karuwan da ke mulki a kanta kuma take hawa a kan dabbar.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “Duniya cike take da hadari da yaƙi da saɓani. Duk da haka, a ƙarƙashin kai ɗaya—ikon papanci—mutane za su haɗu domin su yi hamayya da Allah ta wurin mutanen shaidunsa.” Testimonies, juzu’i na 7, 182.

The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.

Kai na takwas, wadda take daga cikin bakwai ɗin, ita ce ikon paparoma da ke mulki a kan dabbar da ta ƙunshi sarakuna goma waɗanda ɗiyar karuwar da ke zaune a kan dabbar take tafiyar da su. Dole ne a ga sassan mulkin na takwas, wadda take daga cikin bakwai ɗin, a cikin shugaban ƙasa na takwas kuma na ƙarshe, wanda yake daga cikin shugabannin ƙasa bakwai, sa’ad da aka kafa siffar dabbar a cikin Amurka. Haɗuwar ƙahonin ridda na Jamhuriyanci da Furotesta dole ne ta kasance da “kai” da zai yi mulki a kan siffar dabbar, kuma wannan mai mulkin zai zama wani irin dikteta na musamman.

We will continue this study in the next article.

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

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Waƙa ko Zabura ta Asaf. Kada ka yi shiru, ya Allah; kada ka yi tsit, kada kuma ka natsu, ya Allah. Gama ga shi, maƙiyanka suna tada hayaniya; kuma waɗanda suke ƙinka sun ɗaga kai. Sun ƙulla mugun shawara a kan mutanenka, suka kuma yi shawara a kan ɓoyayyunka. Sun ce, Ku zo, mu datse su daga zama al’umma; domin kada a ƙara tunawa da sunan Isra’ila. Gama sun yi shawara tare da zuciya ɗaya; sun haɗa kai gāba da kai: alfarwoyi na Edom, da Ishmaelawa; na Mowab, da Hagarawa; Gebal, da Ammon, da Amalek; Filistiyawa tare da mazaunan Tayar; Assur ma ya haɗu da su: sun taimaki ’ya’yan Lot. Selah. Zabura 83:1–8.

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