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# The Book of Daniel - Number Sixty-Eight

Littafin Daniyel - Lamba ta Arba’in da Takwas

Unveiling the Prophetic Message of Ezekiel Chapter Eight: The Sunday Law and the Last Days

Bayyana Saƙon Annabci na Ezekiyel Babi na Takwas: Dokar Lahadi da Kwanaki na Ƙarshe

Author

Jeff Pippenger

Published

February 1, 2024

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Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.

Ezekiyel sura ta takwas na ɗaya daga cikin surorin annabci mafi sauƙin fahimta a cikin Nassosi. Surar tana da bayyanannen wurin farawa.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.

> Sai ya zama a shekara ta shida, a wata na shida, a rana ta biyar ga watan, sa’ad da nake zaune a gidana, dattawan Yahuda kuma suna zaune a gabana, sai hannun Ubangiji Allah ya sauko a kaina a can. Ezekiel 8:1.

The vision has a distinct ending in chapter eleven.

Wahayin yana da wani ƙayyadadden ƙarshe a babi na goma sha ɗaya.

> Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.

> Bayan haka Ruhu ya ɗauke ni, ya kuma kawo ni cikin wahayi ta wurin Ruhun Allah zuwa ƙasar Kaldiyawa, zuwa ga waɗanda suke cikin bauta. Sai wahayin da na gani ya tashi daga gare ni. Sa’an nan na faɗa wa waɗanda suke cikin bauta dukan abubuwan da Ubangiji ya nuna mini. Ezekiel 11:24, 25.

The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.

Wahayin sura ta takwas ya fara ne a rana ta biyar, ta wata ta shida, ta shekara ta shida, kwana guda kacal kafin kwanan ya yi daidai da “666,” kuma lalle ne wahayin yana game da dokar Lahadi, wadda ita ce alamar dabbar, wadda lambarta ita ce lambar “mutumin zunubi,” haka kuma lambar masarauta ta takwas wadda take daga cikin bakwai. Waɗanda suka yi nasara a kan lambar “666,” suna karɓar hatimin Allah, kuma a sura ta tara, ana sa hatimin Allah a kan amintattun mutanensa na kwanaki na ƙarshe.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.

> Sai na ga wata alama kuma a sama, babba mai banmamaki, mala’iku bakwai suna da annobai bakwai na ƙarshe; gama a cikinsu ne fushin Allah ya cika. Sai na ga kamar wani teku na gilashi gauraye da wuta; kuma waɗanda suka yi nasara a kan dabbar, da a kan siffarta, da a kan alamarta, da a kan adadin sunanta, suna tsaye a kan tekun gilashin, suna riƙe da garayoyin Allah. Kuma suna rera waƙar Musa bawan Allah, da waƙar Ɗan Ragon, suna cewa, Manya ne ayyukanka, masu banmamaki, ya Ubangiji Allah Maɗaukaki; adalai ne hanyoyinka, gaskiya ne kuwa, kai Sarkin tsarkaka. Ru’ya ta Yohanna 15:1–3.

Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.

Kafin a rufe lokacin jarrabawa gaba ɗaya (gama mala’iku bakwai masu annoba bakwai na ƙarshe za su zubar da fushin Allah a babi na gaba na Ru’ya ta Yohanna), ana bayyana mutanen Allah na kwanaki na ƙarshe. Sun sami nasara a kan abubuwa huɗu. Kalmar da aka fassara da “nasara” tana nufin cin nasara a kan abokin gaba. Masu aminci sun yi nasara a kan dabbar, da siffar dabbar, da alamar dabbar, da lambar sunanta. Wannan nasara ta haɗa har da gaskiyar cewa sun fahimci abin da waɗannan alamomi huɗu suke wakilta. Kashi kaɗan ƙwarai ne kawai na mutane suka san abin da waɗannan alamomi huɗu na annabci suke wakilta a zahiri.

The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.

A da duniya ta san cewa papanci shi ne karuwar Babila a sura ta goma sha bakwai, amma kamar yadda Maganar Allah ta bayyana, fahimtar karuwar Taya wadda take yin fasikanci da sarakunan duniya an manta da ita a cikin tarihin Amurka. Samun nasara a kan dabbar yana nufin a rarrabe kalmar gaskiya daidai wajen tabbatar da cewa dabbar annabcin Littafi Mai Tsarki papanci ne. A sura ta gaba kai tsaye, macijin, dabbar da annabin ƙarya suna jagorantar duniya zuwa Armageddon, kuma masu amincin Allah na kwanaki na ƙarshe dole ne su san ko waɗanne ne waɗannan iko uku.

> And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.

> Sai mala’ika na shida ya zuba kwalensa a kan babban kogin Yufiretis; sai ruwansa ya bushe, domin a shirya hanya ga sarakunan gabas. Sai na ga ruhohi uku marasa tsarki, kamar kwaɗi, suna fitowa daga bakin macijin nan, da daga bakin dabbar, da kuma daga bakin annabin ƙarya. Gama su ruhohin aljanu ne, masu aikata mu’ujizai, waɗanda suke fita zuwa ga sarakunan duniya da na dukan duniya, domin su tattara su zuwa yaƙin wannan babbar rana ta Allah Maɗaukaki. Ga shi, ina zuwa kamar ɓarawo. Mai albarka ne wanda yake tsaro, yana kuma kiyaye tufafinsa, kada ya yi tafiya tsirara, su kuma ga kunyarsa. Sai ya tattara su wuri guda zuwa wani wuri da ake kira da harshen Ibraniyanci Armageddon. Ru’ya ta Yohanna 16:12–16.

The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.

Nasara a kan dabbar ita ce nasarar fahimtar daidai ko wacece dabbar. Sashen nassin da aka ambata yanzu ya furta albarka a kan waɗanda suke tsaro kuma suke kiyaye tufafinsu, duk da haka zuwa annoba ta shida, an riga an rufe lokacin gwaji gaba ɗaya ga dukan mutane. Sa’ad da Mika’ilu ya tashi, lokacin gwajin mutum yana rufewa, sa’an nan kuma a zubo annobai bakwai na ƙarshe. Babu wata hanya ta sauya tufafi bayan rufewar lokacin gwaji, duk da haka akwai gargadi da ke da alaƙa da annoba ta shida. Wannan gargaɗin yana da nasaba da samun sahihiyar fahimta game da dabbar kafin lokacin gwaji ya rufe, kuma idan ba ka da wannan fahimta, za ka rasa tufafin adalcin Almasihu kafin rufewar lokacin gwaji.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Waɗanda suka ruɗe cikin fahimtarsu game da Kalmar, waɗanda suka kasa gane ma’anar magabcin Almasihu, tabbas za su sa kansu a gefen magabcin Almasihu. Babu wani lokaci yanzu da za mu gauraya da duniya. Daniyel yana tsaye a cikin rabonsa da kuma a matsayinsa. Dole ne a fahimci annabce-annabcen Daniyel da na Yohanna. Suna fassara juna. Suna ba duniya gaskiya waɗanda kowa ya kamata ya fahimta. Waɗannan annabce-annabce za su zama shaida a duniya. Ta wurin cikar su a cikin waɗannan kwanaki na ƙarshe, za su bayyana kansu.” Kress Collection, 105.

If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.

Idan mutum bai fahimci cewa maƙiyin Almasihu shi ne tsarin papanci ba, zai ƙare a gefen tsarin papancin, ko kuma kamar yadda Yohanna ya rubuta, za su yi tafiya tsirara su kuma bayyana kunyarsu. Samun nasara a kan dabbar yana nufin a fahimci cewa dabbar ita ce ikon papanci, tare da dukan abin da aka bayyana game da ikon papancin. Waɗanda suka sami nasara kuma suka fahimci cewa papanci shi ne mutumin zunubi, za su buƙaci su fahimci cewa siffar papancin tana wakiltar ƙa’idar haɗuwar coci da gwamnati, inda coci ke riƙe da iko a cikin wannan dangantaka.

In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.

A cikin littafin Daniyel, tsarin dabbar, wadda ita ce haɗuwar coci da jiha, ana wakilta shi a matsayin ƙetarewar kufai. Ƙetarewa zunubi ne, kuma zunubin da ke tsara dabbar papanci shi ne lokacin da sarakuna suka miƙa ikonsu ga ikon papanci. Ta yin haka suna aikata fasikanci na ruhaniya, wanda shi ne ƙetarewar kufai ta Daniyel, da kuma siffar dabbar ta Yohanna.

To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.

Samun nasara a kan surar papanci yana nufin fahimta ta wurin Kalmar Allah cewa Amurka da fari ta kulla wannan dangantaka, kuma ta tabbatar da ita a dokar Lahadi mai zuwa nan ba da daɗewa ba, sannan kuma ta tilasta wa dukan duniya su karɓi wannan dangantaka ɗaya.

The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.

Dangantakar coci da ƙasa wanda Amurka za ta tilasta wa duniya ya ƙunshi gwamnatin duniya ɗaya (Majalisar Ɗinkin Duniya), tana shiga ƙawance da papacy a matsayin ikon da ke iko da waɗannan shirye-shiryen. Samun nasara a kan siffar dabbar, shi ne a fahimta ta wurin Kalmar annabcin Allah cewa siffar dabbar tana wakiltar waɗannan abubuwa ne ƙwarai.

Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.

Samun nasara a kan dabbar da kuma hoton dabbar ya haɗa da samun fahimtar alamar ikon dabbar (fafaroma) take da ita.

The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.

Alamar dabbar kuwa ita ce tilasta kiyaye Lahadi a matsayin Asabar ta Allah. Domin a sami nasara a kan alamar, ya zama dole a fahimci cewa bauta ta Lahadi bauta ce ga rana, kuma ba kome ba ce face bautar Ba’al ta arna. Wannan nasarar ta ƙunshi gaskiyar cewa babu wanda yake karɓan alamar dabbar sai an tilasta ta a kan mutane.

> “But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

> “Amma Kiristocin tsararrakin da suka shige sun kiyaye Lahadi, suna zaton cewa ta haka ne suke kiyaye Asabar ta Littafi Mai Tsarki; kuma a yanzu akwai Kiristoci na gaskiya a cikin kowace ikilisiya, har ma da tarayyar Roman Katolika, waɗanda cikin gaskiya suke gaskata cewa Lahadi ce Asabar da Allah ya ƙayyade. Allah yana karɓar gaskiyar manufarsu da amincinsu a gabansa. Amma sa’ad da za a tilasta kiyaye Lahadi ta wurin doka, kuma duniya ta sami haske game da wajibcin Asabar ta gaskiya, to, duk wanda zai karya umarnin Allah domin ya bi wata doka wadda ba ta da wani iko mafi girma sai na Roma, ta haka zai girmama papanci fiye da Allah. Yana nuna mubaya’a ga Roma da kuma ga ikon da ke tilasta wannan tsari da Roma ta kafa. Yana bauta wa dabbar da siffarta. Sa’ad da mutane a wancan lokaci suka ƙi abin da Allah ya ayyana a matsayin alamar ikonsa, suka kuma girmama a madadinsa abin da Roma ta zaɓa a matsayin alamar fifikonta, ta haka za su karɓi alamar biyayya ga Roma—‘alamar dabbar.’ Kuma sai dai idan an gabatar wa mutane wannan batu a sarari haka, aka kuma kai su ga zaɓi tsakanin umarnan Allah da umarnan mutane, waɗanda suka ci gaba da zama cikin saɓo ne za su karɓi ‘alamar dabbar.’” The Great Controversy, 449.

Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.

Waɗanda suka yi nasara a kan dabbar, da siffar dabbar, da alamar dabbar, dole ne su kuma yi nasara a kan lambar sunansa. A cikin lokacin tarihi sa’ad da ba a manta da karuwar Taya ba, duniyar Furotesta ta san cewa Paparoma shi ne maƙiyin Almasihu. Sun san cewa Bulus ya bayyana Paparoma a matsayin “wancan mugun,” “mutumin zunubi,” “asirin mugunta” da “ɗan hallaka; wanda yake hamayya, kuma yana ɗaukaka kansa bisa dukan abin da ake kira Allah, ko abin da ake bauta wa; har ya zama shi kamar Allah yana zaune a cikin haikalin Allah, yana nuna kansa cewa shi Allah ne.” Amma yanzu an manta da babbar karuwar Taya.

In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.

A zamanan da suka gabata akwai aikace-aikace dabam-dabam na isofephi, ko gematria, waɗanda suka nuna cewa lambar “666” a ma’ana ta alama tana wakiltar papanci. Wani sanannen misali na wannan shi ne cewa a kan hular shugaban cocin Roma ana rubuta kalmomin *Vicarius Filii Dei*. *Vicarius Filii Dei*, wato “Wakilin Ɗan Allah”, sabili da haka yana nuni ga iƙirarinsa na zama a cikin haikalin Allah, yana iƙirarin kansa Allah ne. Haruffan Latin na *Vicarius Filii Dei* suna daidai da adadin lamba ɗari shida da sittin da shida.

The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.

Dabbar, wanda shi ne ikon Paparoma, ana gane shi ta wurin lambarsa, kuma lambarsa ita ce “666,” amma mutumin zunubi ya sami rauni mai kisa a shekara ta 1798, kuma an manta da shi. A kwanaki na ƙarshe za a warkar da wannan rauni mai kisa, kuma warkar da raunin mai kisan yana nuna cewa Amurka ta fara ƙirƙirar surar dabbar a cikin ƙasarta, sa’an nan kuma ta tilasta wa duniya ta yi haka ma.

The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.

Siffar dabbar ta duniya tana da ninki biyu kuma tana da ninki uku. A annabce tana da ninki biyu, gama ta ƙunshi haɗuwar coci da ƙasa, amma tana da ninki uku domin ta ƙunshi macijin, dabbar, da annabin ƙarya. Sa’ad da aka kafa haɗin ninki uku na ainihin waɗannan ikoki da za su kai duniya ga Armageddon, su ne za su zama dabbar nan wadda ita ce masarauta ta takwas wadda take daga cikin bakwai ɗin, kuma za ta kuma zama haɗin ninki uku na masarauta ta shida. Lambar sunan dabbar a cikin kwanaki na ƙarshe kuma ita ce “666” a sake, domin tana wakiltar masarautu uku waɗanda kowannensu ɓangare ne na masarauta ta shida.

To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.

Samun nasara bisa ga dabbar, da siffarta, da alamtarta, da lambar sunanta, shi ne fahimtar kacici-kacicin nan cewa “na takwas daga cikin bakwai yake”, wanda shi ne asirin Daniyel biyu, wanda Daniyel ya yi addu’a domin ya fahimta. Wannan wani ɓangare ne na Wahayin Yesu Almasihu da ake buɗe hatiminsa daf da lokacin rufewar gwaji, gama kamar yadda Yahaya ya ce, “lokaci ya yi kusa.” Saboda wannan dalili, ana wakiltar waɗanda suka sami wannan nasara a matsayin suna tare da mala’ikun da suke zubo annobai, domin suna samun nasarar, wato fahimtar annabci mai muhimmanci, daf da lokacin rufewar gwaji.

Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.

Waɗanda suka fahimci cewa Wahayin Yesu Almasihu an buɗe hatiminsa ne dab da ƙarshen lokacin jarrabawa, kuma cewa lambar “666” wani ɓangare ne na wannan wahayi, ba za su kasa lura da cewa wahayin Ezekiyel sura ta takwas ya fara ne a rana ta biyar (wadda ita ce ranar da ta gabaci rana ta shida), a cikin wata na shida na shekara ta shida. A ƙarshen sura ta takwas, maza ashirin da biyar suna rusuna wa rana, kuma sura ta tara ta nuna waɗanda suke karɓar hatimin Allah.

The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.

Mahallin wahayin shi ne alamar dabbar da kuma hatimin Allah, kuma an buɗe wahayin ne a daidai kafin lokacin jarrabawa ya ƙare a lokacin dokar Lahadi, kamar yadda aka yi masa misali da lamba “666.” Amma ƙarshen lokacin jarrabawar da aka nuna yana faruwa ne a lokacin dokar Lahadi a Amurka, ba ƙarshen jarrabawar ’yan Adam gaba ɗaya ba ne; ƙarshen lokacin jarrabawa ne kawai ga Adventist na Rana ta Bakwai.

The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.

An wakilci wahayin kamar yana faruwa ne a cikin Urushalima, wadda alama ce ta Ikilisiyar Adventist ta Rana ta Bakwai. A lokacin dokar Lahadi a Amurka, Adventists na Rana ta Bakwai ne kaɗai rukuni waɗanda a can kuma a lokacin nan ake ɗauka da alhakin hasken Asabar.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.

> “Idan an gabatar muku da hasken gaskiya, yana bayyana Asabar ta doka ta huɗu, yana kuma nuna cewa babu wani ginshiƙi a cikin Maganar Allah domin kiyaye Lahadi, amma duk da haka har yanzu kuna manne wa Asabar ta ƙarya, kuna ƙin tsarkake Asabar da Allah yake kira ‘ranata mai tsarki,’ kuna karɓar alamar dabbar. Yaushe ne wannan yake faruwa?—Sa’ad da kuka yi biyayya ga dokar da take umartar ku ku daina aiki a ranar Lahadi ku bauta wa Allah, alhali kuwa kun san cewa babu ko kalma ɗaya a cikin Littafi Mai Tsarki da take nuna Lahadi ta zama wani abu dabam da ranar aiki ta al’ada, kuna yarda ku karɓi alamar dabbar, kuna kuma ƙin hatimin Allah. Idan muka karɓi wannan alama a goshinmu ko a hannuwanmu, dole ne hukuncin da aka furta a kan marasa biyayya ya sauko a kanmu. Amma hatimin Allah mai rai ana sa shi a kan waɗanda da lamiri suke kiyaye Asabarin Ubangiji.” Review and Herald, 27 ga Afrilu, 1911.

The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.

Wahayin Ezekiyel daga sura ta takwas zuwa sura ta goma sha ɗaya, yana bayyana tarihin da ya kai ga rufe ƙofar alheri ga Urushalima. An nuna shi kamar yana faruwa ne kwana ɗaya kacal kafin lambar “666” ta iso, kuma sura ta takwas tana bayyana tawaye mai ƙaruwa a cikin Urushalima wanda ya kai ƙarshe da manyan mazaje suna rusuna wa rana, ta haka suna karɓar alamar dabbar.

Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.

Babi na tara yana wakiltar mala’ika yana bi ta cikin Urushalima (ta haka yana nuna ci gaba), yana kuma sa hatimi a kan wani rukuni tun kafin mala’ikun hallaka su biyo baya su kashe dukan waɗanda ba su da hatimin. Dukan babukan biyu suna wakiltar tarihi mai ci gaba wanda yake kaiwa ga dokar Lahadi, inda wani rukuni yake rusuna wa rana, ɗayan kuma yana karɓar hatimin Allah. Sa’an nan kuma ana kawar da mugaye daga Urushalima, gama dokar Lahadi tana raba mugaye da masu hikima.

The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.

Hatimin da aka kwatanta a cikin Ezekiyel sura ta tara shi ne wannan hatimin da aka kwatanta a cikin Ru’ya ta Yohanna sura ta bakwai.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> “Idan irin waɗannan al’amura za su zo, irin waɗannan manyan hukunce-hukunce a kan duniya mai laifi, ina mafakar mutanen Allah za ta kasance? Yaya za a kiyaye su har fushin ya huce? Yahaya ya ga abubuwan halitta—girgizar ƙasa, guguwa, da rikicin siyasa—an nuna su kamar mala’iku huɗu suna riƙe da su. Waɗannan iskoki suna ƙarƙashin iko har sai Allah ya ba da umarni a sake su. A nan ne amincin ikkilisiyar Allah yake. Mala’ikun Allah suna aikata umarninsa, suna hana iskokin duniya, domin kada iskokin su busa a kan ƙasa, ko a kan teku, ko a kan kowane itace, sai an sa wa bayin Allah hatimi a goshinsu. Ana ganin mala’ika mai iko yana hawa daga gabas (ko fitowar rana). Wannan mala’ika, mafi girma a cikin mala’iku, yana da hatimin Allah mai rai a hannunsa, ko na Wanda shi kaɗai ne zai iya ba da rai, wanda kuma zai iya rubuta a goshin alama ko rubutu, ga waɗanda za a ba rashin mutuwa, rai na har abada. Muryar wannan mala’ika mafi ɗaukaka ce take da ikon ba da umarni ga mala’iku huɗun su riƙe iskokin huɗun a ƙarƙashin iko har sai an kammala wannan aiki, sa’an nan kuma shi ne zai ba da kiran a sake su.”

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> “Waɗanda suke cin nasara a kan duniya, da jiki, da shaidan, su ne zaɓaɓɓu waɗanda za su karɓi hatimin Allah mai rai. Waɗanda hannuwansu ba su da tsabta, zukatansu kuma ba su da tsarki, ba za su sami hatimin Allah mai rai ba. Waɗanda suke shirya yin zunubi kuma suke aikata shi za a wuce su. Sai dai kawai waɗanda, a cikin halinsu a gaban Allah, suke cika matsayin masu tuba da masu furta zunubansu a babban Ranar Kafara ta ainihin cika misali, za a gane su kuma a yi musu alama a matsayin waɗanda suka cancanci kariyar Allah. Sunayen waɗanda suke dãmuwa suna dubawa, suna jira, suna kuma tsaro domin bayyanuwar Mai Ceton su—da himma da marmari fiye da waɗanda suke jiran safiya—za a lissafta su tare da waɗanda aka hatimce. Waɗanda kuwa, alhali dukan hasken gaskiya yana walƙiya a kan rayukansu, ya kamata su kasance da ayyuka masu dacewa da bangaskiyar da suke furtawa, amma zunubi ya ruɗe su, suna kafa gumaka a cikin zukatansu, suna lalatar da rayukansu a gaban Allah, suna kuma ƙazantar da waɗanda suke haɗuwa da su cikin zunubi, za a shafe sunayensu daga littafin rai, a bar su cikin duhun tsakar dare, ba su da mai a cikin tulunansu tare da fitilunsu. ‘Amma a gare ku masu tsoron sunana ne Rana ta Adalci za ta fito da waraka a cikin fikafikanta.’”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Wannan hatimtar bayin Allah ita ce dai irin wadda aka nuna wa Ezekiyel a cikin wahayi. Yohanna ma ya kasance mai shaida ga wannan bayyanawa mafi ban tsoro. Ya ga teku da raƙumanta suna ruri, zukatan mutane kuma suna kasawa saboda tsoro. Ya hangi ƙasa tana girgizuwa, duwatsu kuma ana jefar da su cikin tsakiyar teku (abin da a zahiri yake faruwa), ruwanta yana ruri yana kuma rikicewa, duwatsu kuma suna rawar jiki saboda kumburinta. An nuna masa annobai, cututtuka masu hallaka, yunwa, da mutuwa suna aiwatar da muguwar manufa tasu.” Testimonies to Ministers, 445.

The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.

Hatimin dubu ɗari da arba’in da huɗu a littafin Ru’ya ta Yohanna sura ta bakwai kuma an kwatanta shi a sura ta tara ta Ezekiyel, kuma mala’ikan hatimin shi ne mala’ika mafi ƙarfi, wanda yake hauhawa daga gabas. Waɗanda suka ɓace, waɗanda aka shafe sunayensu daga littafin rai, an kwatanta su da cewa “ba su da mai a cikin kwanukansu tare da fitilunsu.” Rukuni biyu da suke cikin wahayin Ezekiyel sura ta takwas zuwa ta goma sha ɗaya su ne budurwai masu hikima da marasa hikima na Matiyu ashirin da biyar, sabili da haka su Adventists ne.

> “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 kuma yana kwatanta abin da mutanen Adventist suka fuskanta.” The Great Controversy, 393.

Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:

’Yar’uwa White ta fayyace musamman cewa Urushalima ta wahayin Ezekiyel tana nufin Adventism:

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Mutanen Allah na gaskiya, waɗanda suke da ruhun aikin Ubangiji da ceton rayuka a zuciyarsu, za su riƙa kallon zunubi koyaushe cikin ainihin halinsa na zunubi. Za su kasance a kowane lokaci a gefen aminci da mu’amala bayyananna game da zunuban da suke sauƙin kama mutanen Allah. Musamman a cikin aikin ƙarshe domin ikkilisiya, a lokacin hatimi na mutum ɗari da arba’in da huɗu waɗanda za su tsaya marasa aibu a gaban kursiyin Allah, za su fi jin zurfin munanan ayyukan mutanen Allah masu ikirari. An bayyana wannan da ƙarfi ta wurin misalin annabi game da aikin ƙarshe a ƙarƙashin siffar maza, kowannensu yana da makamin kisa a hannunsa. Wani mutum a cikinsu yana sanye da lilin, yana kuma da tandar tawada ta marubuci a gefensa. ‘Sai Ubangiji ya ce masa, Ka bi ta cikin tsakiyar birnin, ta cikin tsakiyar Urushalima, ka sa alama a goshin mutanen da suke nishi kuma suke kuka saboda dukan abubuwan banƙyama da ake aikatawa a tsakiyarta.’” Testimonies, volume 3, 266.

The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.

Wahayin Ezekiyel surori takwas zuwa goma sha ɗaya yana magana kai tsaye ne game da tarihin Adventism har zuwa, kuma a lokacin dokar Lahadi. Yana bayyana ainihin rukuni biyu na masu sujada da suke cikin Urushalima (Adventism), kuma a ma’anar annabci yana da alaƙa da Wahayin Yesu Almasihu wanda ake buɗewa kaɗan kafin rufewar lokacin jarrabawa, domin ambatonsa na farko yana gabatar da lambar “666” cikin alamar annabci. Ta haka yana fayyace ɗaya daga cikin abubuwa huɗu da masu hikima dole su yi nasara a kansu a kwanaki na ƙarshe, kuma waɗannan abubuwa huɗu suna cikin hasken na takwas da yake “na cikin bakwai”. Wahayi sura ta goma sha biyar kuma tana bayyana cewa waɗanda suka yi nasara a kan waɗannan fannoni huɗu na alama na papacy, suna rera waƙar Musa da ta Ɗan Rago.

In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.

A wannan rana Ishaya, a sura ta ashirin da bakwai, ya ce masu adalci na kwanaki na ƙarshe za su rera waƙar gonar inabi, wadda ita ce waƙar da Ɗan Ragon ya rera sa’ad da ya yi tafiya a tsakanin mutane, wadda ke bayyana wani zaɓaɓɓen jama’a da ake wucewa a kansu yayin da ake zaɓen wani sabon zaɓaɓɓen jama’a. “Masu hikima” na kwanaki na ƙarshe ne suke rera wannan waƙa a lokacin hatimin Ezekiyel tara da Ru’ya ta Yohanna bakwai. Wahayin Ezekiyel na surori takwas zuwa goma sha ɗaya wani ɓangare ne na ainihin wannan waƙa.

We will continue this study in the next article.

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

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’

> “Mutanen Allah na gaskiya, waɗanda suke da ruhun aikin Ubangiji da ceton rayuka a zuciya, za su ko da yaushe dubi zunubi cikin ainihin halinsa na zunubi. Za su kasance kullum a gefen aminci da mu’amala a bayyane game da zunuban da suke saurin kangare mutanen Allah. Musamman a cikin aikin ƙarshe domin ikkilisiya, a lokacin sa hatimi na mutum ɗari da arba’in da huɗu waɗanda za su tsaya marasa aibi a gaban kursiyin Allah, za su fi jin a zukatansu ƙwarai mugayen ayyukan mutanen Allah masu ikirari. An bayyana wannan da ƙarfi ta wurin misalin annabi game da aikin ƙarshe ƙarƙashin surar mazaje, kowannensu yana riƙe da makamin yanka a hannunsa. Wani mutum a cikinsu yana sanye da lilin, yana da ƙahon tawada na marubuci a gefensa. ‘Sai Ubangiji ya ce masa, Ka bi ta tsakiyar birnin, ta tsakiyar Urushalima, ka sa alama a goshin mutanen da suke nishi kuma suke kuka saboda dukan abubuwan banƙyama da ake aikatawa a tsakiyarta.’”

> “Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.

> “Su waye suke tsaye a cikin shawarar Allah a wannan lokaci? Ashe su ne waɗanda a zahiri suke ba da uzuri ga kurakurai a cikin mutanen Allah masu ikirari, kuma suke gunaguni a cikin zukatansu, ko da ba a fili ba, a kan waɗanda za su tsawata wa zunubi? Ashe su ne waɗanda suke ɗaukar matsayi a gābansu, suna kuma tausaya wa waɗanda suke aikata laifi? A’a, sam! Sai dai in sun tuba, suka daina aikin Shaidan na zaluntar waɗanda ke ɗauke da nauyin aikin, da kuma ƙarfafa hannuwan masu zunubi a Sihiyona, ba za su taɓa karɓar alamar amincewar hatimin Allah ba. Za su faɗi cikin hallaka ta bai ɗaya ta mugaye, wadda aikin mutanen nan biyar masu ɗauke da makaman kisa yake wakilta. Ku lura da wannan batu da kyau: Waɗanda suke karɓar tsarkakakkiyar alamar gaskiya, wadda ikon Ruhu Mai Tsarki ya aikata a cikinsu, wadda alamar da mutumin nan sanye da lilin yake wakilta, su ne waɗanda ‘suke nishi suke kuma kuka saboda dukan abubuwan banƙyama da ake yi’ a cikin ikkilisiya. Ƙaunarsu ga tsarki da daraja da ɗaukakar Allah tana da girma ƙwarai, kuma hangen da suke da shi game da tsananin zunubtar zunubi yana da bayyana ƙwarai, har aka siffanta su kamar suna cikin azaba, har ma suna nishi da kuka. Ku karanta sura ta tara ta Ezekiyel.”

> “But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.

> “Amma kisan gilla na gaba ɗaya ga dukan waɗanda ba su ganin wannan babban bambanci tsakanin zunubi da adalci ta wannan hanya ba, kuma ba sa ji kamar yadda waɗanda suke tsaye cikin shawarar Allah suke ji, waɗanda kuma suke karɓar alamar, an bayyana shi cikin umurnin da aka bai wa mutanen nan biyar masu makaman kisa cewa: ‘Ku bi bayansa cikin birnin, ku kashe: kada idanunku su ji tausayawa, kada kuma ku nuna jinƙai: ku hallaka tsoffi da matasa gaba ɗaya, duka ’yanmata, da ƙananan yara, da mata: amma kada ku kusaci kowane mutum wanda alamar take a kansa; kuma ku fara daga Wurina Mai Tsarki.’ Testimonies, juzu’i na 3, 266, 267.”

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