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# The Book of Daniel - Number One-Hundred and Ninety-Five

Littafin Daniyel - Lamba Ɗari da Casa'in da Biyar

The Path to the Sunday Law: Trump’s Role and the Prophetic Unfolding in Daniel 11

Hanyar Zuwa Dokar Lahadi: Matsayin Trump da Cikar Annabci a Daniel 11

Author

Jeff Pippenger

Published

April 25, 2024

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The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Tarihin ɓoye na aya ta arba’in ya ƙunshi jerin shugabanni shida tun daga lokacin ƙarshe a 1989 har zuwa 2020, sa’ad da Biden, shugaba na bakwai, ya sace shugabancin ƙasa. Shekarar 2020 tana nuna farkon wani tarihin ɓoye, daga wancan lokaci har zuwa “Alexander the Great”, mai wakiltar lokacin da aka kafa mulki na bakwai na annabcin Littafi Mai Tsarki a dokar Lahadi mai zuwa nan ba da jimawa ba. Waɗannan sarakuna goma nan da nan suka yarda su ba da mulki nasu na bakwai ga mulki na takwas, wanda yake daga cikin bakwai—ikon papanci. Wannan tarihin ɓoye yana farawa da shugaba na bakwai, kuma yana ƙarewa da mulki na bakwai.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Sa’ad da tarihin duniya ya bayyana cewa tsakanin Xerxes, wanda yake wakiltar sarkin mai arziki da yake tā da Grecia, har zuwa Alexander the Great, akwai sarakunan Farisa takwas, muna gane cewa ɓoyayyen tarihin da yake tsakanin ƙarshen aya ta biyu da aya ta uku yana wakiltar surar dabbar a lokacin gwaji ta wurin lamba takwas. Surar dabbar a cikin United States tana kammale kafuwa sa’ad da aka tilasta dokar Lahadi, kuma a wannan lokaci ne mulkoki na bakwai sa’an nan na takwas suke zuwa. Sarakunan Farisa takwas suna ƙarewa a Alexander the Great, saboda haka lamba takwas tana nuna lokacin gwajin surar dabbar wanda yake ƙarewa a dokar Lahadi.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Aya ta goma zuwa ta goma sha biyar suna sanar da mu cewa lokacin gwaji na siffar dabbar shi ne na uku cikin alamu uku da tarihin Makabiyawa ya wakilta, kuma alamar ta uku ta kasance wani zamani da ya fara a shekara ta 161 K.H. ya ƙare kuma a shekara ta 158 K.H. Wannan zamani ya biyo bayan alamar farko ta shekara ta 167 K.H., wadda ta nuna farkon Tawayen Makabiyawa a Modein, wani gari wanda sunansa yake nufin “yin zanga-zanga.” Shekara ta 164 K.H. ta biyo bayan waccan zanga-zangar a Modein, kuma ta nuna keɓe haikali na biyu a karo na biyu. Shekara ta 164 K.H. tana nuna rantsarwa ta biyu ta Donald Trump a matsayin shugaban ƙasa na takwas tun daga Reagan a 1989, wanda yake daga cikin bakwai ɗin. Rantsar da shi a ranar 20 ga Janairu, 2025 an wakilta ta shekara ta 164 K.H., da kuma bikin sake keɓewan, wanda ya haifar da mu’ujizar shaidan da ta ƙunshi nuni guda biyu ga takwas ɗin kasancewa daga cikin bakwai ɗin.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

Saboda haka, sarakunan Farisa takwas suna wakiltar tarihin ƙawancen Yahudawa da Roma daga 161 K.H. zuwa 158 K.H., kuma ta haka suna ba da shaida ta biyu ga lokacin gwajin siffar dabbar da ke biyo bayan rantsar da Trump a 2025. Aya ta biyu ta ci gaba zuwa zaɓen da aka sace a 2020, inda ta ƙare har sai an aiwatar da shaidar tarihi ta sarakunan Farisa takwas, kuma suna samun aikace-aikacensu bayan rantsarwa ta biyu ta Trump. Da zarar an shimfiɗa sarakunan Farisa takwas a kan tarihin da ke tsakanin aya ta biyu da ta uku, har yanzu akwai wani ɓoyayyen lokaci daga rantsar da Biden har zuwa rantsarwa ta biyu ta Trump.

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

An bayyana wannan tarihin da yake ɓoye a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, inda dabbar rashin bangaskiya ga Allah ta kashe shaidun nan biyu a shekara ta 2020. Sa’an nan kuma, bayan kwanaki uku da rabi na alama, Mika’ilu ya sauko domin ta da shaidun nan biyu. Trump da aka “ta da” ya fara yaƙin neman zaɓensa na uku domin shugabancin ƙasa a ranar 15 ga Nuwamba, 2022, kuma “muryar mai kira a jeji” da aka ta da ta fara kiran dubu ɗari da arba’in da huɗu a ƙarshen Yuli, 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Ayoyi na goma, goma sha ɗaya, da goma sha biyu na Daniyel sura ta goma sha ɗaya suna bayyana Yaƙin Yukiren da ya fara a shekarar 2014, kuma zai ƙare da nasarar Rasha, sa’an nan kuma rushewar ƙungiyar haɗin gwiwar Rasha ta yanzu, kamar yadda rushewar Tarayyar Soviet a shekarar 1989 ta kasance alama ta wannan.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Aya ta goma sha uku zuwa ta goma sha biyar suna fayyace layukan annabci guda uku. Layin warkewar papanci wanda ya fara sa’ad da karuwar Taya ta fito daga ɓoyewa, aya ta goma sha huɗu ce ke wakiltarsa, kuma cikar sa a cikin tarihi ita ce shekara ta 200 kafin haihuwar Almasihu, sa’ad da Roma ta arna ta shiga cikin tarihin annabci a matsayin masu fashi daga cikin mutanenka, waɗanda suke ɗaukaka kansu, amma sukan fāɗi.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

A cikin ayoyi uku ɗin nan an wakilci layin annabci na Jamhuriyanci mai ridda ta wurin tarihin Antiochus III, wanda yake misalta matsayin Trump a matsayin shugaban ƙasa na takwas, wato na bakwai ne. Haka kuma ayoyin suna bayyana layin annabci na Furotesta mai ridda kamar yadda tarihin Maccabees ya wakilta.

The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Layin annabci na ƙahon Furotesta na gaskiya wanda ya fara a matsayin motsin Filadelfiya na Millerites, kuma wanda ya ƙare a matsayin motsin Filadelfiya na mutum dubu ɗari da arba’in da huɗu, ya kamata kuma a shimfiɗa shi a kan ɓoyayyen tarihin aya ta arba’in. Tsawarori bakwai na Ru’ya ta Yohanna sura ta goma alama ce ta duka motsin Filadelfiya na Millerites da kuma mutum dubu ɗari da arba’in da huɗu. Rufe annabci, da kuma buɗe annabci, Almasihu ne yake aikatawa, kuma sa’ad da Ya yi haka, Yana bayyana Kansa a matsayin Zaki na kabilar Yahuda. A sura ta goma, mala’ikan da Sister White ta ce “ba wani ƙasa da Yesu Almasihu ne ba” “ya yi kira da babbar murya, kamar yadda zaki ke ruri: kuma da ya yi kira, tsawarori bakwai suka furta muryoyinsu.”

Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

Kristi, a matsayin Zakin kabilar Yahuda, ya sanya tsawar bakwai a cikin tarihin annabci kusan shekara ta 100, kuma nan da nan Ya rufe ta, gama “sa’ad da tsawar bakwai ta furta muryoyinta,” Yohanna “ya yi niyyar rubutawa: sai” ya “ji wata murya daga sama tana cewa,” “ka rufe abubuwan da tsawar bakwai ta furta, kada kuma ka rubuta su.”

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

Tarihin ɓoye na aya ta arba’in yanzu zaki na ƙabilar Yahuza yana buɗe hatiminsa, kuma a cikin wannan tarihi ana wakiltar layin ƙahon gaskiya na Furotesta ta wajen tsawowi bakwai. Sa’ad da murya a jeji ta fara yin kira a cikin Yuli 2023, Zaki na ƙabilar Yahuza ya buɗe wani wahayi dabam na abin da “Tsawowi Bakwai” suke wakilta.

The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

Tsawarori bakwai suna wakiltar tarihin daga 18 ga Yuli, 2020, sa’ad da aka kashe motsin dubu ɗari da arba’in da huɗu a kan tituna, har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba. Layin tsawarori bakwai yana bayyana “abubuwan da suka faru,” waɗanda suke faruwa a cikin wannan tarihin. Bacin rai na fari, saƙon Kiran Tsakar Dare ya biyo bayansa, sannan dokar Lahadi ta biyo baya. Sa’ad da ’Yar’uwa White ta bayyana tsawarori bakwai, ko dai a matsayin tarihin mala’iku na fari da na biyu, ko kuma a matsayin abubuwan da za su faru a nan gaba, a cikin duka waɗannan siffofi biyu ta bayyana cewa suna wakiltar “abubuwan da suka faru”.

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Saƙon Kukan Tsakar Dare zai iya yin kama da wani abu da ba “lamari” ba ne, amma a tarihin Millerite, taron zangon Exeter daga 12 zuwa 17 ga Agusta, 1844, ya kasance “lamari”, tare da bayanai masu alaƙa da dama da suke da nasaba da wannan lamari. Duk da haka, zuwan saƙon Kukan Tsakar Dare zuwa taron zangon shi ma cikawar misalin budurwai goma ne na Matiyu ashirin da biyar. “Lamarin” taron zangon Exeter cikawar tsawa bakwai ne, amma misalin budurwai goma ba ya magana game da waɗannan lamura; yana magana ne game da “kwarewar” budurwan,

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Misalin budurwai goma na Matiyu 25 shi ma yana kwatanta kwarewar mutanen Adventist.” The Great Controversy, 393.

Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Kamar yadda tsawoyi bakwai suke nuna tarihin da yake daidai na motsin mala’ika na fari da na uku, haka kuma misalin budurwai goma yana nuna tarihohi biyu masu daidaituwa.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Sau da yawa ana yi mini nuni ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma marasa hikima. Wannan misali ya cika, kuma zai cika har zuwa ga kowace wasiƙa, domin yana da aikace-aikace na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da kasancewa gaskiya ta yanzu har zuwa ƙarshen zamani.” Review and Herald, 19 ga Agusta, 1890.

The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Alamar tsawar bakwai yana wakiltar “abubuwan da suka faru” na tarihohi masu kama-da-juna, kuma budurwai goma suna wakiltar “gogewar” budurwai masu hikima da marasa hikima a cikin waɗannan tarihohi biyu masu kama-da-juna. Gogewar Millerite, har zuwa 1856, ita ce gogewar Philadelphia, kuma gogewar motsin mutane ɗari da arba’in da huɗu ita ce gogewar Laodicea, har zuwa ɗan bayan Yuli, 2023. A cikin tarihohin biyu za a bayyane budurwai masu hikima da marasa hikima a lokacin isowar saƙon Kukan Tsakar Dare, gama a sa’an nan ne za a ga waɗanda suke da man shiri.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Yanayin Ikilisiya da budurwai marasa hikima suka wakilta, an kuma yi maganarsa a matsayin yanayin Laodiceya.” Review and Herald, 19 ga Agusta, 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Waɗanda suka ƙi su ci saƙon da yake cikin hannun Mika’ilu shugaban mala’iku wanda ya sauko a ƙarshen Yuli, 2023 za su ci gaba da kasancewa cikin yanayin Laodicea, kuma waɗanda suka ɗauki ƙaramin littafin suka ci shi za su sauya su shiga yanayin Philadelphia. Yanayin Laodicea yana wakiltar mutane, ko mutum, wanda Almasihu yake a wajensa a waje, duk da haka yana neman izinin shiga; kuma yanayin Philadelphia ana wakiltarsa a matsayin haɗuwar Allahntaka da ɗan’adam. Tsawarori bakwai suna bayyana “abubuwan da suka faru” na layin ƙahon Furotesta na gaskiya wanda aka sanya cikin ɓoyayyar tarihin aya ta arba’in, yana farawa a ranar 18 ga Yuli, 2020 kuma yana ƙarewa da dokar Lahadi.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Misalin budurwai goma yana bayyana “kwarewar” waɗanda aka kira su kasance cikin dubu ɗari da arba’in da huɗu a cikin wannan lokaci ɗaya. “Abubuwan da suka faru” waɗanda suke fayyace tarihin dubu ɗari da arba’in da huɗu tun daga 18 ga Yuli, 2020 har zuwa dokar Lahadi, da kuma “kwarewar” rukuni biyun a cikin wannan tarihin, suna tare da bayyana aikin da aka ba da shi a cikin waɗannan tarihohi biyu masu tafiya a layi ɗaya. Mala’ikun Ru’ya ta Yohanna goma sha huɗu ne suke wakiltar wannan aiki, kuma aikin Milleriyawa mala’ika na fari da na biyu ne suka wakilta, yayin da aikin dubu ɗari da arba’in da huɗu mala’ika na uku ne yake wakilta.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Na sami damammaki masu daraja na samun wani kwarewa. Na sami kwarewa a cikin saƙonnin mala’iku na fari, na biyu, da na uku. An kwatanta mala’ikun suna tashi a tsakiyar sama, suna shelanta wa duniya saƙon gargaɗi, kuma suna da alaƙa kai tsaye da mutanen da suke rayuwa a kwanakin ƙarshe na tarihin wannan duniya. Babu wanda yake jin muryar waɗannan mala’ikun, gama su alama ce da ke wakiltar mutanen Allah waɗanda suke aiki cikin jituwa da sararin samaniya na sama. Maza da mata, waɗanda Ruhun Allah ya haskaka, kuma aka tsarkake su ta wurin gaskiya, suna shelanta saƙonni uku ɗin nan a cikin tsarinsu.” Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Aikin da aka bai wa mutanen Allah na kwanaki na ƙarshe a ranar 11 ga Satumba, 2001, a farkon lokacin sa alama, an sāke ba wa mutanen Allah na kwanaki na ƙarshe a ƙarshen lokacin sa alama, sa’ad da Mika’ilu ya sauko a watan Yuli na 2023.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> “Yahaya ya ga ‘wani mala’ika kuma yana saukowa daga sama, yana da iko mai girma; dukan duniya kuwa ta haskaka da ɗaukakarsa.’ Ru’ya ta Yohanna 18:1. Wannan aiki muryar mutanen Allah ce suna shelar saƙon gargaɗi ga duniya.” The 1888 Materials, 926.

As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Kamar yadda “abubuwan da suka faru” da tsawawan bakwai suka wakilta suke, da kuma “ƙwarewar” da budurwai goma suka wakilta, aikin mala’iku uku yana wakiltar tarihi guda biyu da suke tafiya a layi ɗaya.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

> “Allah ya ba wa saƙonnin Ru’ya ta Yohanna 14 matsayinsu a cikin jerin annabci, kuma aikinsu ba zai gushe ba sai da ƙarshen tarihin wannan duniya. Saƙonnin mala’ika na farko da na biyu har yanzu gaskiya ne ga wannan lokaci, kuma za su ci gaba a layi ɗaya da wannan wanda yake biye. Mala’ika na uku yana shelanta gargadinsa da babbar murya. ‘Bayan waɗannan abubuwa,’ in ji Yohanna, ‘na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma, kuma duniya ta haskaka da ɗaukakarsa.’ A cikin wannan haskakawa, an haɗa hasken dukan saƙonni ukun.” The 1888 Materials, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.

A cikin ayoyi goma sha uku zuwa goma sha biyar na Daniyel goma sha ɗaya an gano aikin annabci na jerin Furotesta masu ridda (Makabiyawa), tsarin jamhuriya mai ridda (Antiyokus III), da karuwar Taya (masu fashin mutanenka). A cikin wannan tarihi ɗaya tak kuma, jerin annabcin ƙahon Furotesta na gaskiya na dubu ɗari da arba’in da huɗu yana bayyana aikinsu, “ƙwarewarsu”, da kuma “abubuwan da suka faru” waɗanda suke aukuwa a cikin mutanen Allah na kwanaki na ƙarshe. Ana wakilta jerin ƙahon Furotesta na gaskiya a matsayin tsãwa bakwai, wadda ita ce kaɗai annabcin da ke cikin littafin Ru’ya ta Yohanna da aka bayyana cewa an hatimce shi. Kafin ƙofar jarrabawa ta rufe, umurnin yana zuwa daga Zakin ƙabilar Yahuza, Shi Wanda ya hatimce annabcin tsãwa bakwai, domin a buɗe annabce-annabcen wannan littafi.

The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Buɗe hatimin tsawarori bakwai a ƙarshen lokacin hatimce dubu ɗari da arba'in da huɗu, wanda aka riga aka nuna shi ta wurin buɗe hatimin tsawarori bakwai a farkon lokacin hatimcewa, za a yi amfani da shi (layi bisa layi) ga wannan ɓangaren littafin Daniyel da ya shafi kwanaki na ƙarshe, kuma wannan ɓangaren shi ne ɓoyayyen tarihin aya ta arba'in. Sa’ad da wannan buɗe hatimi ya cika sarai, kamar yadda aka wakilta ta wurin buɗe hatimi na bakwai, Allah zai zubo wutar Ruhunsa Mai Tsarki a kan dubu ɗari da arba'in da huɗu, kamar yadda Ya yi da almajiran a Fentikos. Fentikos ya yi daidai da dokar Lahadi mai zuwa nan ba da daɗewa ba.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Da ƙaƙƙarfan marmari nake sa ido ga lokacin da abubuwan da suka faru a ranar Fentikos za su sāke aukuwa da iko mafi girma fiye da na wancan lokaci. Yahaya ya ce, ‘Na ga wani mala’ika kuma yana saukowa daga sama, yana da iko mai girma; kuma duniya ta haskaka da ɗaukakarsa.’ Sa’an nan kuma, kamar yadda ya kasance a lokacin Fentikos, mutane za su ji ana yi musu magana da gaskiya, kowane mutum cikin harshensa.”

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Allah zai iya hura sabuwar rai cikin kowace rai da take da muradin yi masa hidima da gaske, kuma zai iya taɓa leɓɓa da garwashin wuta mai rai daga bisa bagaden, ya sa su zama masu iya furta yabonsa da fasaha. Dubban muryoyi za su cika da iko domin su shelanta abubuwan al’ajabi na gaskiyar Maganar Allah. Harshen mai tuntuɓe za a kwance shi, kuma masu jin tsoro za a ƙarfafa su su ba da shaidar gaskiya da ƙarfin hali. Bari Ubangiji ya taimaki mutanensa su tsarkake haikalin rai daga kowane ƙazamta, kuma su riƙe irin wannan kusanci da shi har su zama masu tarayya cikin ruwan sama na ƙarshen, sa’ad da za a zubo shi.” Review and Herald, July 20, 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Farkon lokacin hatimcewa yana kwatanta ƙarshen lokacin hatimcewa. A farkon, an zubo ruwan sama na ƙarshe bisa gwargwado, amma a ƙarshe ana zubo shi ba tare da gwargwado ba. Mala’ikan da ya sauko a ranar 11 ga Satumba, 2001 shi ne wannan mala’ikan da ya sauko a ƙarshen Yuli, 2023. Tarihin Fentikos ya fara ne a tashin Almasihu daga matattu, kuma ƙarshen cikakkiyar cikar Fentikos yana a tashin waɗanda dubu ɗari da arba’in da huɗu.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Aikin da Almasihu ya yi na hura wa almajiransa Ruhu Mai Tsarki, da kuma ba su salamarsa, ya kasance kamar ’yan ɗigon ruwa kaɗan ne a gaban ruwan sama mai yalwa da za a bayar a ranar Pentikost.” Spirit of Prophecy, volume 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

Almasihu ya hura wa almajiransa bayan an tashe Shi daga matattu, nan da nan bayan Ya haura zuwa wurin Ubansa. Da Ya sauko daga ganawa da Ubansa, sai Ya bayyana ga almajiran, Ya hura musu “ɗan-ɗigon ruwa” waɗanda suka riga “ruwan sama mai yawa na Fentikos.” Waɗannan ɗan-ɗigon ruwan suna wakiltar farkon lokacin hatimcewa, kuma ruwan sama mai yawan nan suna wakiltar ƙarshe. Farkon lokacin hatimcewa yana maimaituwa a ƙarshe, kuma kamar yadda Almasihu ya hura wa almajiransa a farkon zamanin Fentikos, haka kuma Ya hura wa mutanensa na kwanaki na ƙarshe a ƙarshen wannan zamani.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Ya zama dole a hura wa ƙasusuwan nan busassu numfashi ta wurin Ruhu Mai Tsarki na Allah, domin su komo ga aiki, kamar ta tashin matattu.” Bible Training School, 1 ga Disamba, 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Mutuwar shaidun biyu ta haɗa da gaskiyar cewa waɗanda suka yi shelar saƙon ƙarya na Nashville da na 18 ga Yuli, 2020, sun yi haka a matsayin Laodiceans. Tashin matattun ƙasusuwan busassu yana wakiltar sauyawa daga yanayin Laodicea, wanda yanayi ne na mutuwa, zuwa yanayin Philadelphia, wanda rai ne. Numfashin da yake haifar da tashin matattu da wannan sauyi saƙo ne na annabci.

> “What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

> “Wane irin iko ne dole mu samu daga Allah domin zukata masu sanyi ƙanƙara, waɗanda ba su da komai sai addini na doka kaɗai, su ga abubuwa mafi alheri da aka tanadar musu—Almasihu da adalcinsa! An buƙaci saƙo mai ba da rai domin ya ba ƙasusuwan busassu rai.” Manuscript Releases, juzu’i na 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

An raba lokacin da yake tsakanin tashin Kristi daga matattu zuwa kashi biyu: na farko shi ne kwanaki arba’in, sa’an nan ya hau zuwa sama, sannan kuma sai kwanaki goma kafin Fentikos. Arba’in alama ce ta jeji, kamar yadda kwanaki uku da rabi ko shekaru ko kwanaki dubu ɗaya da ɗari biyu da sittin ma suke.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

Sa’ad da Mika’ilu ya sauko a cikin Yuli na shekara ta 2023, kwana uku da rabi na mutuwa a kan tituna suka ƙare yayin da Almasihu ya fara aikin haɗa Allahntakarsa da bil’adama a cikin dubu ɗari da arba’in da huɗu. Wannan aiki ya sami wakilci a cikin kwanaki goma kafin Fentikos, inda aka kawar da zunubi kuma aka kafa haɗin kai a tsakanin ’yan’uwa. Goma tana wakiltar tsarin gwaji, kuma tsarin gwajin ya ƙare a Fentikos, wanda ke wakiltar dokar Lahadi.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

A daidai wannan tarihin a aya ta arba’in, inda sarakunan Farisa takwas da tarihin ƙawancen da ke tsakanin Yahudawa da Roma suke wakiltar tsarin gwajin siffar dabbar, ana kuma kwatanta tsarin gwajin budurwai a cikin kwanaki goma da suka gabaci Fentikos. Kahonin ridda na Furotesta da jamhuriya suna haɗuwa tare a cikin wannan tarihin domin su kafa siffar dabbar, alhali kahon gaskiya na Furotesta yana haɗa mutuntakarsu da Allahntakar Almasihu, ta haka kuma yana kafa siffar Almasihu a cikin wani tsari da ke raba masu sujada gida biyu.

The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Abubuwan da suka faru a tarihi waɗanda aka wakilta a matsayin tsawa bakwai an buɗe su a cikin tarihin da ayoyi na goma sha uku zuwa goma sha biyar na Daniel goma sha ɗaya suka wakilta, kuma tare suke daidaita da ɓoyayyen tarihin aya ta arba’in, wanda yake ƙarewa a dokar Lahadi mai zuwa nan ba da daɗewa ba, inda lokacin gwaji ga masu kiyaye Asabaci yake rufewa.

> “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 wa yau, waɗannan misalan suna koyar da cewa ba za a yi wani lokaci na jarrabawa bayan shari’a ba. Sa’ad da aikin bishara ya kammala, nan da nan sai a biyo da rarrabuwar tsakanin nagari da mugaye, kuma makomar kowane rukuni ta tabbata har abada.” Christ’s Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Rabuwar masu hikima da marasa hikima, Laodikeyawa da Filadelfiyawa, ko alkama da ciyawar dawa, mala’iku ne suke aiwatarwa.

> “Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

> “Ku bar yawan ƙaya da alkama su yi girma tare har zuwa girbi. Sa’an nan mala’iku ne za su yi aikin rarrabewa.” Selected Messages, littafi na 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Saƙon da ake buɗe hatiminsa gab da rufe ƙofofin jarrabawa yana bayyana aikin mutanen Allah, kamar yadda mala’iku suka wakilta. Saƙon da ke cikin waɗannan maƙalu yanzu ana wallafa shi a ko’ina cikin duniya cikin harsuna (tongues) sama da sittin. Yanzu ana cim ma wannan ne gab da rufe ƙofofin jarrabawa, kuma aikin mutanen Allah na kwanaki na ƙarshe ne su gabatar da wannan saƙo. Saƙon yana bayyana al’amuran da aka wakilta a matsayin tsawa bakwai, kuma aikin fahimta da gabatar da saƙon yana haifar da ƙwarewar budurwai masu hikima.

We will continue this study in the next article.

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

> “In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

> “A cikin wahayi na dare wani hoto mai matuƙar firgita ya shuɗe a gabana. Na ga wata ƙwallon wuta mai girma ƙwarai ta faɗo a tsakiyar wasu kyawawan gidajen alfarma, ta jawo hallakarsu nan take. Na ji wani yana cewa: ‘Mun san cewa hukuncin Allah yana zuwa a kan duniya, amma ba mu sani ba cewa zai zo da wuri haka.’ Wasu kuwa, da muryoyi cike da azaba, suka ce: ‘Kun sani! To, me ya sa ba ku gaya mana ba? Mu ba mu sani ba.’ A kowane ɓangare na ji ana furta irin waɗannan kalmomin zargi.”

> “In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

> “A cikin babban ƙunci na farka. Sai na sake yin barci, kuma a ganina ina cikin wani babban taro. Wani mai iko yana yi wa taron jawabi, a gabansa kuwa an shimfiɗa taswirar duniya. Ya ce taswirar tana wakiltar gonar inabin Allah, wadda dole ne a nome ta. Kamar yadda haske daga sama ya haskaka kan kowane mutum, haka shi ma wannan mutumin zai mayar da hasken ga waɗansu. Dole ne a kunna fitilu a wurare da yawa, kuma daga waɗannan fitilu har yanzu waɗansu fitilu za a kunna.”

> “The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

> An maimaita kalmomin nan: “Ku ne gishirin duniya: amma idan gishiri ya rasa ɗanɗanonsa, da me za a sāke masa gishiri? daga nan gaba bai ƙara da wani amfani ba, sai dai a jefar da shi waje, mutane su tattake shi da ƙafafunsu. Ku ne hasken duniya. Birnin da yake a kan tudu ba ya ɓoyuwa. Haka kuma ba a kunna fitila a sa ta ƙarƙashin mudu ba, sai dai a kan mazaunin fitila; tana kuma ba da haske ga dukan waɗanda suke cikin gidan. Haskenku yă haskaka haka a gaban mutane, domin su ga ayyukanku nagari, su kuma ɗaukaka Ubanku wanda yake cikin sama.” Matiyu 5:13–16.

> “I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

> “Na ga haskoki masu ƙarfi suna walƙiya daga birane da ƙauyuka, kuma daga wurare masu tsawo da wurare masu ƙasa na duniya. An yi biyayya ga maganar Allah, kuma sakamakon haka akwai wuraren tunawa a gare Shi a kowane birni da ƙauye. An yi shelar gaskiyarsa a ko’ina cikin duniya.

> “Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

> “Sa’an nan aka cire wannan taswira aka sa wata a maimakonta. A kanta haske yana haskawa ne daga ’yan wurare kaɗan kawai. Sauran dukan duniya tana cikin duhu, tare da ɗan walƙiyar haske kaɗan a nan da can kawai. Malaminmu ya ce: ‘Wannan duhu sakamakon ne na bin tafarkinsu da mutane suka yi. Sun rungumi halaye na gado da kuma halayen da suka raya na mugunta. Sun mai da tambayoyi da neman aibõbi da zargi babban aikin rayuwarsu. Zukatansu ba su daidai da Allah. Sun ɓoye haskensu a ƙarƙashin kwando.’”

> “If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

> “Da a ce kowane soja na Kristi ya yi aikinsa, da a ce kowane mai tsaro a kan ganuwar Sihiyona ya busa ƙaho da sauti tabbatacce, da tun tuni duniya ta ji saƙon gargaɗi. Amma aikin ya ja baya da shekaru. Yayin da mutane suke barci, Shaiɗan ya rigaye mu da dabara.” Testimonies, juzu’i na 9, 28, 29.

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