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# The Hidden History of Verse Forty - Number Twelve

Tarihin Boye na Aya ta Arba’in—Lamba Sha Biyu

Number Twelve

Lamba Goma Sha Biyu

Author

Jeff Pippenger

Published

May 23, 2026

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It is commonly claimed that if five people saw the same car accident, the five witnesses would identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while believing they were being virtuous for doing so. In the hidden history there are several various lines of prophetic truth, which represents different witnesses of the same events. With God’s Word there is no falsehood, though there is often flawed human interpretation of those events, but the biblical witnesses of this history, rightly divided, all agree with one another.

An fi iƙirarin cewa idan mutane biyar suka ga haɗarin mota ɗaya, shaidu biyar ɗin za su bayyana juzu’i biyar dabam-dabam na wannan haɗari guda; sai dai a yau, a wannan zamani da ake janye Ruhu Mai Tsarki daga bil’adama, babu shakka a cikin waɗannan shaidu za a sami waɗanda za su ƙirƙira su yi ƙarya game da abin da suka gani domin su tabbatar da nasu ra’ayin duniya, alhali suna gaskata cewa suna yin abin kirki ta yin hakan. A cikin ɓoyayyen tarihin akwai layuka dabam-dabam na gaskiyar annabci, waɗanda suke wakiltar shaidu mabambanta na abubuwan da suka faru iri ɗaya. Tare da Maganar Allah babu ƙarya, ko da yake sau da yawa akan sami gurbatacciyar fassarar ɗan’adam game da waɗannan al’amura, amma shaidun Littafi Mai Tsarki na wannan tarihin, idan aka rarrabe su daidai, duka suna jituwa da juna.

Peter is a symbol of the one hundred and forty-four thousand in the history, and his testimony represents a progressive history from the disappointment of July 18, 2020, to the awakening of December 31, 2023, then as one involved in the first test of the external vision, then the second test of the internal vision to be followed by the litmus test of the fireballs of Nashville, unto the lifting up of the ensign to the Gentiles.

Bitrus alama ce ta mutum dubu ɗari da arba’in da huɗu a cikin tarihi, kuma shaidarsa tana wakiltar tarihin ci gaba daga babban rashin cika tsammani na 18 ga Yuli, 2020, zuwa farkawar 31 ga Disamba, 2023, sa’an nan kuma a matsayin wanda yake da ruwa da tsaki a gwaji na farko na wahayi na waje, sannan gwaji na biyu na wahayi na ciki wanda za a biyo bayansa da gwajin tantancewa na ƙwallayen wutar Nashville, har zuwa ɗaga tuta ga Al’ummai.

Donald Trump is in that hidden history as the one who stirs up all the globalists consisting of the world globalists, the Democratic party and the RINO’s of the Republican party. He fulfills the prophetic characteristics associated with the image of the beast, being resurrected from political death as the eighth that is of the seven. He is located throughout the hidden history, destined to be ruling when “active despotism” is enforced first upon the United States and thereafter the world. Apostate Protestantism, as Trump’s counterpart in the two horns of the earth beast is there in the history of the Maccabees. The various manifestations of the dragon power in the United Nations and Russia bear witness in the history. The papacy, as the robbers of thy people, is there to tie everything together and establish the vision.

Donald Trump yana cikin wannan ɓoyayyen tarihin a matsayin wanda yake tada dukan ’yan gurguzancin duniya, waɗanda suka ƙunshi ’yan gurguzancin duniya na ƙasa-ƙasa, jam’iyyar Democratic, da kuma RINO na jam’iyyar Republican. Yana cika siffofin annabci da suke da alaƙa da siffar dabbar, kasancewarsa an tashe shi daga mutuwar siyasa a matsayin na takwas wanda yake daga cikin bakwai ɗin. Ana samunsa a ko’ina cikin ɓoyayyen tarihin, an ƙaddara masa ya kasance yana mulki sa’ad da aka fara tilasta “active despotism” a kan Amurka, sannan daga baya a kan duniya. Protestantism mai ridda, a matsayin takwaran Trump cikin ƙahonin biyu na dabbar ƙasa, yana nan a tarihin Maccabees. Bayyanannu daban-daban na ikon maciji a Majalisar Ɗinkin Duniya da Rasha suna ba da shaida a cikin tarihin. Paparoma, a matsayin ’yan fashin mutanenka, yana nan don ɗaure komai wuri guda kuma ya tabbatar da wahayin.

Peter is you, dear reader. Peter is a candidate to be among the ensign of the one hundred and forty-four thousand. Peter is standing in the middle, the midpoint of several prophetic lines, by faith entering into the Most Holy Place and receiving the transformation that is accomplished by the vision of Christ. Peter is on the Mount of Transfiguration, where he is to be transformed into the image of Christ, while the United States is forming the image of the beast.

Bitrus kai ne, mai karatu ƙaunatacce. Bitrus ɗan takara ne don ya kasance cikin alamar tutar dubu ɗari da arba’in da huɗu. Bitrus yana tsaye a tsakiya, a tsakiyar layukan annabci da dama, yana shiga cikin Wuri Mafi Tsarki ta wurin bangaskiya, yana kuma karɓar canjin da ake cikawa ta wurin wahayin Almasihu. Bitrus yana kan Dutsen Sāke Kama, inda za a sāke siffanta shi zuwa cikin kamannin Almasihu, alhali kuwa Amurka tana ƙera siffar dabbar.

> “Brethren, we must have less of self and more of God. He claims the energies of the Church; but to a great extent the ability of our people is absorbed by unworthy objects. Too much time is devoted to petty ideas and claims. God wants us to come up into the mount, more directly into his presence. We are coming into a crisis, which, more than any previous time since the world began, will demand the entire consecration of every one that has named the name of Christ. God’s work demands all there is of us. But our people will never make this consecration until their hearts are changed. They need conversion as much as did Peter. When they have been thus quickened, Christ can say to them, ‘Strengthen thy brethren,’ ‘Feed my sheep,’ ‘Feed my lambs.’

> “’Yan’uwa, dole ne mu kasance da ƙarancin son kai, kuma mu kasance da yawan Allah. Yana neman dukan ƙarfafa-ƙarfin Ikilisiya; amma zuwa babban matsayi, iyawar mutanenmu tana shanye wa abubuwan da ba su dace ba. Ana ba da lokaci da yawa ga ƙananan tunani da ikirare-ikirare marasa muhimmanci. Allah yana so mu haura zuwa kan dutsen, mu shiga gabansa kai tsaye sosai. Muna shiga cikin wani mawuyacin hali, wanda fiye da kowane lokaci na baya tun farkon duniya, zai nemi cikakkiyar keɓewa ta kowane mutum da ya ambaci sunan Almasihu. Aikin Allah yana bukatar dukan abin da yake cikinmu. Amma mutanenmu ba za su taɓa yin wannan keɓewar ba sai an canja zukatansu. Suna bukatar tuba kamar yadda Bitrus ya bukata. Sa’ad da aka raya su haka, Almasihu zai iya ce musu, ‘Ka ƙarfafa ’yan’uwanka,’ ‘Ka ciyar da tumakina,’ ‘Ka ciyar da ’yan ragona.’”

> “When divine power is combined with human effort, the work will spread like fire in the stubble. God will employ agencies whose origin man will be unable to discern; angels will do a work which men might have had the blessing of accomplishing, had they not neglected to answer the claims of God. The work is now presented to man. Will he take it? There are at the present time many doors unbolted and thrown open to the workers. Will they enter these doors? Who is ready at the bidding of the Master to say, ‘Here am I, Lord, send me’? The Macedonian cry comes to us in pitiful appeals from all parts of the world, ‘Come over and help us.’” Review and Herald, December 15, 1885.

> “Sa’ad da ikon Allah ya haɗu da ƙoƙarin mutum, aikin zai bazu kamar wuta a cikin ciyawar da ta bushe. Allah zai yi amfani da hanyoyi waɗanda mutum ba zai iya gane asalinsu ba; mala’iku za su yi aikin da mutane da sun sami albarkar aikatawa, da ba su yi sakaci da amsa buƙatun Allah ba. Yanzu an gabatar da aikin ga mutum. Shin zai ɗauke shi? A wannan lokaci akwai ƙofofi masu yawa da aka buɗe, aka kuma bar su a bude domin ma’aikata. Shin za su shiga ta waɗannan ƙofofi? Wane ne yake a shirye, bisa ga kiran Maigida, ya ce, ‘Ga ni nan, Ubangiji, ka aike ni’? Kiran Makidoniya yana zuwa gare mu cikin roƙe-roƙe masu tausayi daga kowane ɓangare na duniya, ‘Ku haye ku zo ku taimake mu.’” Review and Herald, December 15, 1885.

We are to come to the mount and be converted as was Peter, and when we do, we shall be purified, as was Isaiah. The purification is represented as being fulfilled when Divine power is combined with human effort. The Macedonian call occurs in the hidden history of verse forty.

Ya kamata mu zo ga dutsen, mu tuba kamar yadda Bitrus ya yi, kuma idan muka yi haka, za a tsarkake mu, kamar yadda Ishaya ya kasance. Ana nuna cikar wannan tsarkakewa sa’ad da ikon Allahntaka ya haɗu da ƙoƙarin ɗan Adam. Kiran Makidoniya yana faruwa a cikin ɓoyayyen tarihin aya ta arba’in.

> “The time has come for decided efforts to be made in our cities. Read Luke 21. This is the message for this time, and it is written to this generation of the end. We must let nothing interpose between us and the work God has given us to do. Special efforts must be made to bring the truth before those in the cities.

> “Lokaci ya yi da za a yi ƙwaƙƙwaran ƙoƙari a biranenmu. Ku karanta Luka 21. Wannan ne saƙon wannan lokaci, kuma an rubuta shi ne ga wannan ƙarni na ƙarshe. Bai kamata mu bari kome ya shiga tsakaninmu da aikin da Allah ya ba mu mu yi ba. Dole ne a yi ƙoƙari na musamman domin a gabatar da gaskiya a gaban waɗanda suke cikin birane.

> “Let no time be lost in picking others to pieces. All contention is to cease. We are to love as brethren. Let us go up into the mount with God, that we may come back with the reflection of the glory of God upon us. The only place we can obtain it is in the mount with God. There is a work to be done in studying the Word of the Lord as revealed in His law. There has been much casual reading, but how much real study? Christ lived among men and preached the very precepts of that law in the world.

> “Kada a ɓata ko da ɗan lokaci wajen tona wa waɗansu asiri da binciken laifofinsu. Dole ne dukan jayayya ta ƙare. Mu ƙaunaci juna kamar ’yan’uwa. Bari mu haura zuwa dutsen tare da Allah, domin mu komo da hasken ɗaukakar Allah yana bayyana a kanmu. Wurin kaɗai da za mu iya same shi shi ne a kan dutsen tare da Allah. Akwai aikin da ya kamata a yi na nazarin Maganar Ubangiji kamar yadda aka bayyana ta a cikin dokarsa. An yi karatu da yawa cikin sakaci, amma nawa ne ainihin nazari? Almasihu ya rayu a tsakanin mutane, ya kuma yi wa’azin ainihin ƙa’idojin wannan doka a cikin duniya.”

> “The work will soon be cut short in righteousness. We must become more persistent and more devout in our efforts to carry it forward to completion. The time has come that we must not only be active, but we must concentrate that activity so as to make it tell. If we spent more time in the mount with God our work would be more effectual.

> “Aikin nan ba da daɗewa ba za a gajarta shi cikin adalci. Dole ne mu zama masu dagewa fiye da da, kuma masu ibada sosai fiye da da a ƙoƙarinmu na ɗaukar shi gaba har zuwa kammalawa. Lokaci ya yi da ba kawai za mu kasance masu aiki ba, amma dole ne mu tattara wannan aikin tamkar ya ba da sakamako. Da mun ɓata lokaci mai yawa a kan dutsen tare da Allah, aikinmu zai fi yin tasiri.

> “There must come more convincing power into our preaching. The sword of the spirit must be edged anew and sent forth with power. Shall we put ourselves to it like men with all the realities of eternity before them? We want the Holy Ghost power to go forward and complete God’s work in the earth.” Australian Union Conference Recorder, October 1, 1906.

> “Dole ne a sami ƙarin iko mai gamsarwa a cikin wa’azinmu. Takobin Ruhu dole ne a sake kaifafa shi, a kuma tura shi gaba da iko. Za mu ba da kanmu ga wannan aiki kamar maza waɗanda dukan hakikanin abubuwan dawwama suke a gabansu? Muna son ikon Ruhu Mai Tsarki ya ci gaba, ya kuma kammala aikin Allah a cikin duniya.” Australian Union Conference Recorder, Oktoba 1, 1906.

It is on the mount, which is also the Most Holy Place, where Divinity is combined with our humanity, and Luke 21 is the message for the final generation, who are to give the final warning to the cities. The warning to the cities is a work that angels will accomplish if we refuse to come to the mount and be transformed into His image. The work is for the cities, for the last generation lives in a period when “thousands of cities” are to be destroyed. The prophetic period of the destruction of the cities begins with the fireballs of Nashville, and the work of warning begins there, and that work is identified in Luke 21. Through the years we have repeatedly shown that Luke 21 is a warning about Islam of the third woe.

A kan dutsen ne kuma, wanda shi ne kuma Wuri Mafi Tsarki, ake haɗa Allahntaka da ɗan’adamcintarmu, kuma Luka 21 shi ne saƙon ga tsara ta ƙarshe, wadda za ta ba da gargaɗi na ƙarshe ga birane. Gargaɗin ga birane aiki ne da mala’iku za su cika idan muka ƙi zuwa kan dutsen kuma a sāke mu zuwa cikin siffarsa. Aikin domin birane ne, domin tsara ta ƙarshe tana rayuwa ne a wani zamani sa’ad da za a hallaka “dubban birane.” Lokacin annabcin hallakar biranen yana farawa da ƙwallayen wutar Nashville, kuma aikin gargaɗi yana farawa a can, kuma an bayyana wannan aikin a cikin Luka 21. A cikin shekaru da yawa mun sha nuna sau da yawa cewa Luka 21 gargaɗi ne game da Musulunci na masifar ta uku.

In Luke 21 Jesus traced the history beginning with the rejection of ancient Israel as God’s chosen people on through to the end of the Dark Ages of papal persecution, and then in to the signs that ushered in the Millerite history. The Millerite history illustrates the history of the one hundred and forty-four thousand.

A cikin Luka 21, Yesu ya bi diddigin tarihin da ya fara da ƙin tsohuwar Isra’ila a matsayin zaɓaɓɓun mutanen Allah, ya ci gaba har zuwa ƙarshen Zamanin Duhu na tsanantawar papanci, sannan ya shiga cikin alamu waɗanda suka shigar da tarihin Millerite. Tarihin Millerite yana kwatanta tarihin dubu ɗari da arba’in da huɗu.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. Luke 21:24–27.

> Za su fāɗi ta bakin takobi, kuma a kai su bauta cikin dukan al’ummai; kuma Urushalima za ta kasance ana tattaka ta da ƙafafun al’ummai, har sai lokutan al’ummai sun cika. Kuma za a ga alamu a cikin rana, da wata, da taurari; kuma a kan ƙasa za a yi tsananin wahalar al’ummai, tare da ruɗani; teku da raƙumanta suna ruri; zukatan mutane suna sume wa saboda tsoro, da kuma saboda jiran abubuwan da suke zuwa a kan duniya: gama za a girgiza ikokin sammai. Sa’an nan kuma za su ga Ɗan mutum yana zuwa a cikin gajimare da iko da ɗaukaka mai girma. Luka 21:24–27.

John, in chapter eleven of Revelation identifies that the 1,260 years of papal rule was prophetically given “to the Gentiles,” and Luke identifies that in 1798, the time of the Gentiles was fulfilled. Then Christ addressed the signs in the sun, moon and stars that mark the Millerite movement, concluding with “distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” The “distress of nations” in Luke is the “angering of nations” in Revelation.

Yahaya, a sura ta goma sha ɗaya na Ru’ya ta Yohanna, ya bayyana cewa shekaru 1,260 na mulkin papanci an ba su ta annabci “ga Al’ummai,” kuma Luka ya nuna cewa a shekara ta 1798, lokacin Al’ummai ya cika. Sa’an nan Almasihu ya yi magana game da alamu a rana, wata da taurari waɗanda suke alamta motsin Millerite, yana ƙarewa da cewa, “ƙuncin al’ummai, tare da ruɗani; teku da raƙuman ruwa suna ruri; zukatan mutane suna suma saboda tsoro, da kuma saboda jiran abubuwan da suke zuwa bisa duniya.” “Ƙuncin al’ummai” da ke cikin Luka shi ne “fushin al’ummai” da ke cikin Ru’ya ta Yohanna.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Al’ummai kuma suka yi fushi, fushinka kuwa ya zo, da lokacin matattu, domin a yi musu shari’a, kuma domin ka ba da lada ga bayinka annabawa, da tsarkaka, da waɗanda suke tsoron sunanka, ƙanana da manya; kuma ka hallaka waɗanda suke hallaka duniya. Ru’ya ta Yohanna 11:18.

God’s “wrath” occurs in the seven last plagues, and begins when Michael stands up and human probation closes. The angering of the nations is a period that leads to the close of probation. The angering of the nation’s began at 9/11, when Islam of the third woe arrived, thus marking the arrival of the latter rain.

“Fushin” Allah yana bayyana a cikin annobai bakwai na ƙarshe, kuma yana farawa ne sa’ad da Mika’ilu ya tashi tsaye kuma lokacin jarrabawar ɗan Adam ya rufe. Fusatar al’ummai kuwa wani zamani ne da ke kaiwa ga rufewar lokacin jarrabawa. Fusatar al’ummai ta fara ne a 9/11, sa’ad da Musulunci na masifa ta uku ya iso, ta haka yana nuna isowar ruwan sama na ƙarshe.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Na ga cewa fushin al’ummai, hasalar Allah, da lokacin shari’anta matattu abubuwa ne dabam-dabam, kowannensu yana biye wa wani; haka kuma cewa Mika’ilu bai riga ya tashi tsaye ba, kuma lokacin ƙunci, irin wanda bai taɓa kasancewa ba, bai riga ya fara ba. Al’ummai yanzu suna fusata; amma sa’ad da Babban Firist namu ya gama aikinsa a Wuri Mai Tsarki, zai tashi tsaye, ya sa tufafin ramawa, sa’an nan annoba bakwai na ƙarshe za a zubo su.”

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Na ga cewa mala’iku huɗu za su riƙe iskoki huɗu har sai aikin Yesu ya cika a cikin Wuri Mai Tsarki, sa’an nan annoba bakwai na ƙarshe za su zo.” Early Writings, 36.

In the Millerite history the angering of the nations, or as Luke records, “the distress of nations” was accomplished by Islam.

A cikin tarihin Millerite, fushin da ya taso a cikin al’ummai, ko kuwa kamar yadda Luka ya rubuta, “ƙunci na al’ummai,” an cika shi ta wurin Musulunci.

> “In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government.” Uriah Smith, Synopsis of Present Truth, 218.

> “A cikin shekara ta 1838 Turkiyya ta tsinci kanta a yaƙi da Masar. Alamu sun nuna cewa Masarawa suna gab da kifar da ikon Turkiyya. Don hana wannan, manyan ƙasashe huɗu na Turai—Ingila, Rasha, Austria, da Prussia—suka tsoma baki domin su tallafa wa gwamnatin Turkiyya.” Uriah Smith, Synopsis of Present Truth, 218.

In 1838, the so-called “eastern question” was shaking the nations, and the “eastern question” was Islam, the biblical east wind. Millerite history saw the nations shaken by Islam and then the Lord came in the clouds to the Most Holy Place, thus typifying when the Lord comes in the clouds at His Second Coming. Before His coming in the clouds Islam distresses the nations, and this is the message that Peter is given to proclaim to the cities in advance of the destruction of “thousands of cities.” The period of the destruction of the cities begins with the fireballs of Nashville.

A cikin 1838, abin da ake kira “tambayar gabas” yana girgiza al’ummai, kuma “tambayar gabas” ɗin nan ita ce Musulunci, iskar gabas ta Littafi Mai Tsarki. Tarihin Milleriyawa ya ga al’ummai sun girgiza ta wurin Musulunci, sa’an nan Ubangiji ya zo a cikin gajimare zuwa Wuri Mafi Tsarki, ta haka yana zama alama ta lokacin da Ubangiji zai zo a cikin gajimare a Zuwansa na Biyu. Kafin zuwansa cikin gajimare Musulunci yana damun al’ummai, kuma wannan shi ne saƙon da aka ba Bitrus ya shelanta ga birane tun kafin hallakar “dubban birane.” Lokacin hallakar biranen yana farawa da ƙwallayen wutar Nashville.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy,... neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Kaiton mutanen Allah suna da fahimtar hallakar da ke gabatowa ta dubban birane, waɗanda yanzu kusan an miƙa su ga bautar gumaka! Amma da yawa daga cikin waɗanda ya kamata su yi shelarsa ta gaskiya suna zargi suna kuma hukunta ’yan’uwansu. Sa’ad da ikon tuba na Allah ya sauko a kan tunani, za a sami tabbataccen canji. Mutane ba za su kasance da wani sha’awar suka da rushewa ba. Ba za su tsaya a matsayin da ke hana haske ya haskaka ga duniya ba. Sukarsu da zarge-zargensu za su ƙare. Ƙarfin maƙiyi suna tattaruwa domin yaƙi. Tsananan gwagwarmaya na gabanmu. Ku matsa kusa da juna, ’yan’uwana maza da mata, ku matsa kusa da juna. Ku ɗaure kanku ga Kristi. ‘Kada ku ce, A makirci;... kada kuma ku ji tsoron abin da suke tsoro, ko ku firgita. Ku tsarkake Ubangijin runduna shi kaɗai; shi ne zai zama tsoronku, shi ne kuma zai zama firgicinku. Kuma zai zama mafaka; amma zai zama dutse na sa tuntuɓe da dutsen abin sa laifi ga gidaje biyu na Isra’ila, tarko kuma da raga ga mazaunan Urushalima. Kuma da yawa a cikinsu za su yi tuntuɓe, su fāɗi, a karye su, a kama su da tarko, a kuma kama su.’”

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Duniya wani gidan wasan kwaikwayo ne. ’Yan wasan, mazaunanta, suna shirya su taka rawarsu a cikin wannan babban wasan ƙarshe. An daina duban Allah. A cikin manyan taron ’yan Adam babu haɗin kai, sai dai idan mutane sun haɗa kai domin su cika manufofinsu na son kai. Allah yana kallo. Manufofinsa game da talakawansa masu tawaye za su cika. Ba a ba da duniya a hannun mutane ba, ko da yake Allah yana barin abubuwan rikicewa da rashin tsari su yi mulki na ɗan lokaci. Wata ƙarfi daga ƙasa tana aiki domin ta kawo manyan al’amuran ƙarshe a cikin wasan kwaikwayon,—Shaiɗan yana zuwa kamar Almasihu, yana kuma aiki da dukan ruɗin rashin adalci a cikin waɗanda suke ɗaure kansu tare cikin ƙungiyoyin asiri. Waɗanda suke miƙa kai ga sha’awar ƙulla ƙawance suna aiwatar da shirye-shiryen maƙiyi. Dalili zai biyo bayan sakamako.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Saɓo ya kusa kai wa iyakarsa. Rikice-rikice ya cika duniya, kuma nan ba da daɗewa ba wani babban firgici zai auko wa ’yan Adam. Ƙarshe ya yi kusa ƙwarai. Mu da muka san gaskiya ya kamata mu kasance muna shirya kanmu domin abin da ba da daɗewa ba zai auko wa duniya a matsayin babban abin mamaki mai mamaye komai.” Review and Herald, 10 ga Satumba, 1903.

The “elements of confusion and disorder” are being manufactured as the fruit of the system which Sister White identifies as “higher education,” which she also identifies as “the mystery of iniquity.” Nashville’s Parthenon temple is the symbol of false education that is now producing the “confusion and disorder” that bears “sway for a season.” The fireballs on Nashville are brought by Islam and they represent God’s judgment upon the “tree of the knowledge of good and evil.” When Nashville is hit the short period of the proclamation of the midnight cry begins and leads to the Sunday law, where Isaiah’s evil “confederacy” makes its final movement as the world is forced to accept the one-world government identified as the image of the beast in Revelation thirteen. Isaiah’s identification of the evil confederacy aligns with the sealing of the one hundred and forty-four thousand.

Ana kera “abubuwan rikicewa da hargitsi” a matsayin ’ya’yan tsarin da ’Yar’uwa White ta bayyana a matsayin “ilimi mafi girma,” wanda ita ma ta bayyana a matsayin “asirin mugunta.” Haikalin Parthenon na Nashville alama ce ta ilimin ƙarya wanda yanzu yake haifar da “rikicewa da hargitsi” da ke “mulki na ɗan lokaci.” Kwallayen wuta a kan Nashville Musulunci ne ke kawowa, kuma suna wakiltar hukuncin Allah a kan “itacen sanin nagarta da mugunta.” Sa’ad da aka bugi Nashville, gajeren lokacin shelar kiran tsakar dare yana farawa, kuma yana kaiwa ga dokar Lahadi, inda muguwar “ƙawance” ta Ishaya take yin motsinta na ƙarshe yayin da ake tilasta wa duniya ta karɓi gwamnatin duniya ɗaya da aka bayyana a matsayin siffar dabbar nan a Ru’ya ta Yohanna sura ta goma sha uku. Bayanin Ishaya game da muguwar ƙawancen ya yi daidai da hatimtar mutum dubu ɗari da arba’in da huɗu.

> Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

> Kada ku ce, “Haɗin guiwa,” ga dukan waɗanda wannan jama’a za su ce musu, “Haɗin guiwa”; kada kuma ku ji tsoron abin da suke tsoro, kada ku firgita. Ku tsarkake Ubangijin runduna, shi kaɗai; bari shi ne tsoronku, shi ne kuma abin razanarku. Zai zama makwabcin tsarki gare ku; amma zai zama dutse mai sa tuntuɓe, da dutsen abin sa laifi ga gidaje biyu na Isra’ila, tarkon kama tsuntsu da kuma tarko ga mazaunan Urushalima. Da yawa a cikinsu za su yi tuntuɓe, su fāɗi, a farfashe su, a kama su da tarko, a kuma cafke su.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:12–20.

> Ku ɗaure shaidar nan, ku hatimce shari’a a cikin almajiraina. Ni kuma zan jira Ubangiji, wanda yake ɓoye fuskarsa daga gidan Yakubu, zan kuma sa zuciyata gare shi. Ga shi, ni da yaran da Ubangiji ya ba ni, mun zama domin alamu da abubuwan al’ajabi a cikin Isra’ila daga wurin Ubangiji Mai Runduna, wanda yake zaune a Dutsen Sihiyona. Kuma sa’ad da za su ce muku, Ku nemi masu iskoki sabaɓɓu, da masu duba da suke raɗaɗi suna gunaguni: ashe, bai kamata jama’a su nemi Allahnsu ba? Domin masu rai su nemi matattu? Zuwa ga shari’a da kuma ga shaida: idan ba su yi magana bisa ga wannan magana ba, saboda babu haske a cikinsu. Ishaya 8:12–20.

The passage from Sister White identifies that a season of “confusion and disorder” leads to “Satan coming as Christ.” Satan appears impersonating Christ at the Sunday law.

Wannan nassin daga Sister White ya nuna cewa wani lokaci na “ruɗani da hargitsi” yana kai wa ga “Shaidan yana zuwa kamar Almasihu.” Shaidan yana bayyana yana kwaikwayon Almasihu a lokacin dokar Lahadi.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Ta wurin umarnin da zai tilasta kafa tsarin Paparoma, cikin keta dokar Allah, al’ummarmu za ta yanke kanta gaba ɗaya daga adalci. Sa’ad da Furotestantanci zai miƙa hannunsa ta ƙetaren ratar domin ya kama hannun ikon Roma, sa’ad da zai tsallaka kan ramin zurfi domin ya haɗa hannu da Bokinruhi, sa’ad da, a ƙarƙashin tasirin wannan haɗin kai na uku, ƙasarmu za ta yi watsi da kowane ƙa’ida na Kundin Tsarinta a matsayinta na gwamnati ta Furotesta kuma ta jamhuriya, kuma za ta tanada hanyoyi domin yaɗuwar ƙarairayin Paparoma da ruɗuddufansa, sa’an nan za mu sani cewa lokaci ya yi da za a ga aikin banmamaki na Shaidan kuma cewa ƙarshen ya kusa.” Testimonies, juzu’i na 5, 451.

The season of “confusion and disorder” occurs leading up to the Sunday law. Just before the Sunday law, in the period typified by the Exeter camp meeting and the ten days in the upper room before Pentecost the one hundred and forty-four thousand are to “press together, my brethren and sisters, … bind up with Christ.” The sealing takes place before the Sunday law, and it is in that history that the evil confederacy begins its final work of setting up a one-world government.

Lokacin “ruɗani da rashin tsari” yana faruwa ne a gabanin dokar Lahadi. Kafin dokar Lahadi, a cikin lokacin da taron sansani na Exeter da kwanaki goma a ɗakin sama kafin Fentikos suka wakilta ta misali, dubu ɗari da arba’in da huɗu za su “matse juna, ’yan’uwana maza da mata, … ku ɗaure kanku da Kristi.” Hatimin yana faruwa kafin dokar Lahadi, kuma a cikin wannan tarihin ne muguwar ƙungiyar haɗin gwiwa take fara aikinta na ƙarshe na kafa gwamnati ɗaya ta duniya.

In the sealing time Christ will be a sanctuary for the righteous, but a stone of stumbling for the wicked. He will be “a gin and for a snare to the inhabitants of Jerusalem,” who are the “many” that fall, but to the few who are sealed “He” will be their “fear.”

A lokacin hatimcewa, Almasihu zai zama mafaka ga masu adalci, amma dutse na tuntuɓe ga mugaye. Zai zama “tarko kuma abin kama ga mazaunan Urushalima,” waɗanda su ne “masu yawa” da suke fāɗuwa, amma ga kaɗan waɗanda aka hatimce “Shi” ne zai zama “tsoronsu.”

“Fear” of God is what Eve lacked, and those that do fear God possess a different type of fear than the fear brought upon the many who stumble. The two types of fear mark those who pass and those who fail the testing process. Those who pass are sealed, those who don’t are represented by the number five, for they “stumble, and fall, and be broken, and be snared, and be taken.” The sealing time that is represented as occurring before the Sunday law, when there is a period of confusion and disorder, is when the parable of the ten virgins is fulfilled.

“Tsoron” Allah shi ne abin da Hawwa’u ta rasa, kuma waɗanda suke tsoron Allah suna da wani irin tsoro dabam da tsoron da aka jefa a kan masu yawa waɗanda suke tuntuɓe. Irin waɗannan tsoro biyu suna bambanta waɗanda suka ci da waɗanda suka fāɗi a cikin aikin gwaji. Waɗanda suka ci ana hatimce su, waɗanda kuwa ba su ci ba ana wakilta su da lamba biyar, gama su “za su yi tuntuɓe, su faɗi, a karya su, a kama su da tarko, a kuma cafke su.” Lokacin hatimcewa wanda aka wakilta a matsayin abin da ke faruwa kafin dokar Lahadi, sa’ad da ake da wani lokaci na ruɗani da rikice-rikice, shi ne lokacin da ake cika misalin budurwai goma.

The few who are sealed in contrast with the many who stumble are those who “wait” for the Lord, thus identifying the wise virgins who “waited.” There is also a sanctified and unsanctified prophetic waiting within the two classes of virgins, that corresponds to the two types of fear.

Ƙalilan da aka hatimce, saɓanin masu yawa da suke tuntuɓe, su ne waɗanda suke “jira” ga Ubangiji, ta haka suna bayyana budurwai masu hikima waɗanda suka “jira.” Haka kuma akwai jiran annabci mai tsarkakewa da kuma jiran annabci marar tsarkakewa a cikin rukunan budurwai biyu, wanda ya yi daidai da nau’o’in tsoro guda biyu.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Sa’ad da ango ya jinkirta, dukkansu suka yi gyangyaɗi suka yi barci.’ Ta wurin jinkirin ango ana wakiltar wucewar lokacin da ake sa ran Ubangiji zai zo, da baƙin cikin rashin cikar sa ran, da kuma abin da ya yi kama da jinkiri. A cikin wannan lokaci na rashin tabbas, sha’awar masu bin abu a sama-sama da masu zuciya biyu ta fara raunana nan da nan, ƙoƙarinsu kuma ya fara sassautawa; amma waɗanda bangaskiyarsu ta ginu bisa sanin Littafi Mai Tsarki na kansu suna da dutse a ƙarƙashin ƙafafunsu, wanda taguwar baƙin cikin rashin cikar sa ran ba za ta iya wanke shi ta tafi da shi ba. ‘Dukkansu suka yi gyangyaɗi suka yi barci;’ rukuni ɗaya cikin halin ko-in-kula da watsi da bangaskiyarsu, ɗaya rukunin kuwa suna jira da haƙuri har sai an ba da haske mafi fayyace. Duk da haka, a cikin daren gwaji, na ƙarshen sun yi kama da waɗanda suka rasa, zuwa wani gwargwado, ƙwazo da sadaukarwarsu. Masu zuciya biyu da masu bin abu a sama-sama ba za su ƙara iya jingina ga bangaskiyar ’yan’uwansu ba. Kowanne dole ne ya tsaya ko ya faɗi da kansa.” The Great Controversy, 395.

Those who wait in a sanctified fashion are to be “signs and for wonders” as they are lifted up as an ensign to the world at the Sunday law, when the issue of the tree of knowledge of good and evil represents the knowledge of “those who have familiar spirits, and unto wizards that peep, and that mutter” and the knowledge identified by “the law and to the testimony.” It is the same test as it was for Eve and Adam. Do we accept education that has truth mixed and blended with error, or do we stand upon a “thus saith the Lord,” for if they speak not according to this Word, it is because there is no light in them. True and false education is a primary line of truth in the great controversy between Christ and Satan. Nashville is the symbol of rebellion against the Word of God, as certainly as Sodom is a symbol of licentiousness, and as New York is a symbol of the economic power of the United States and the Pentagon is a symbol of its military might.

Waɗanda suke jira cikin tsarkakewar hali za su zama “alamu da abubuwan al’ajabi” yayin da ake ɗaukaka su a matsayin tuta ga duniya a lokacin dokar Lahadi, sa’ad da batun itacen sanin nagarta da mugunta yake wakiltar sanin “na masu iskoki da na matsafa masu leƙen asiri, da masu raɗa da gunaguni” da kuma sanin da aka bayyana ta “ga shari’a da ga shaida.” Wannan ita ce gwaji iri ɗaya kamar yadda ya kasance ga Hauwa’u da Adamu. Shin muna karɓar ilimi da aka gauraya gaskiya aka cakuda ta da kuskure, ko kuwa muna tsayawa a kan “haka Ubangiji ya ce,” gama idan ba su yi magana bisa ga wannan Kalma ba, saboda babu haske a cikinsu. Ilimi na gaskiya da na ƙarya babban layin gaskiya ne a cikin babban rikici tsakanin Almasihu da Shaiɗan. Nashville alama ce ta tawaye ga Maganar Allah, kamar yadda Sodom tabbatacciyar alama ce ta lalata, kuma kamar yadda New York alama ce ta ikon tattalin arziƙin Amurka, Pentagoni kuma alama ce ta ƙarfin sojojinta.

Peter is standing on the threshold of the fireballs of Nashville, in Panium and at the mount, that represents the temple test. He recognizes that Laodicean Seventh-day Adventism is about to be rebuked and made ashamed when the fireballs fall, and that Nashville, the United States and the world need to be warned. The message of Islam confirms the messengers just as the fire that fell at Carmel confirmed that Elijah was the true prophet. Yet the warning to Nashville is not simply Islam of the third woe, let alone what type of weapons are employed in the surprise attack. The message of warning must identify why Islam is being allowed to bring judgment, a judgment that begins a period where thousands of cities are destroyed. Identifying in advance that Islam would produce a surprise attack upon Nashville, will validate the messengers, but it is an incomplete warning if that is all that it does.

Bitrus yana tsaye a ƙofar shigowa ta ƙwallayen wuta na Nashville, a Panium da kuma a kan dutsen, abin da yake wakiltar gwajin haikali. Ya gane cewa Adventisanci na Bakwai na zamanin Laodicea yana dab da a tsawata masa a kuma kunyata shi sa’ad da ƙwallayen wuta suka fāɗo, kuma cewa dole ne a yi wa Nashville, Amurka da duniya gargaɗi. Saƙon Musulunci yana tabbatar da manzanni kamar yadda wutar da ta sauko a Karmel ta tabbatar da cewa Iliya shi ne annabi na gaskiya. Duk da haka gargaɗin ga Nashville ba kawai Musulunci na masifa ta uku ba ne, balle ma irin makaman da ake amfani da su a harin bazata. Dole ne saƙon gargaɗin ya bayyana dalilin da ya sa ake ƙyale Musulunci ya kawo hukunci, hukuncin da yake fara wani zamani inda dubban birane za su hallaka. Nuna tun da wuri cewa Musulunci zai kawo harin bazata a kan Nashville zai tabbatar da manzannin, amma gargaɗi ne marar cikawa idan abin da kawai yake yi ke nan.

The fireballs of Nashville are a judgment of God that begins a short period that ends at the Sunday law, which as in the beginning of the period is also a judgment of God. God told Adam and Eve in advance what the test was, and what the consequences would be should they fail the test. Sister White identifies the importance of being able to reason “from cause to effect,” and the Bible identifies that a “curse” without a “cause” will not come.

Kwallayen wutar Nashville hukunci ne na Allah da ya fara ɗan gajeren lokaci wanda yake ƙarewa da dokar Lahadi; wadda, kamar yadda take a farkon wannan lokacin, ita ma hukunci ne na Allah. Allah ya riga ya faɗa wa Adamu da Hauwa’u abin da jarabawar take, da kuma irin sakamakon da zai biyo baya idan suka gaza a jarabawar. ’Yar’uwa White ta nuna muhimmancin iya yin tunani “daga sanadi zuwa sakamako,” kuma Littafi Mai Tsarki ya bayyana cewa “la’ana” ba tare da “sanadi” ba ba za ta zo ba.

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.

> Kamar yadda tsuntsu yake yawo, kamar yadda shaho yake shawagi, haka la’ana marar dalili ba za ta zo ba. Karin Magana 26:2.

The fireballs of Nashville are the “effect,” and the “curse” that comes. The warning message must include the “cause.” The prophet Jonah’s message was not simply an identification of destruction in forty days, but it produced a revival and reformation from the king throughout the population. What was identified was that the king and his people turned from the evil ways. Jonah had told them of the coming destruction, and he told them it was because of their wicked and evil lifestyle.

Ƙwallayen wuta na Nashville su ne “sakamakon,” da kuma “la’anar” da ke zuwa. Saƙon gargaɗi dole ne ya ƙunshi “dalilin.” Saƙon annabi Yunana ba wai kawai bayyana hallaka cikin kwanaki arba’in ba ne, amma ya haifar da farkawa da gyara daga sarki har zuwa cikin dukan jama’a. Abin da aka nuna shi ne cewa sarki da mutanensa sun juya daga mugayen hanyoyinsu. Yunana ya faɗa musu game da hallakar da ke zuwa, kuma ya faɗa musu cewa hakan saboda rayuwarsu ta mugunta da ta sharri ce.

> For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water: But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Jonah 3:6–8.

> Gama maganar ta kai ga sarkin Nineba, sai ya tashi daga kursiyinsa, ya tuɓe rigarsa daga jikinsa, ya rufe kansa da tsumman makoki, ya zauna cikin toka. Sa'an nan ya sa aka yi shela, aka kuma wallafa a cikin Nineba bisa ga umarnin sarki da manyansa, ana cewa, Kada mutum ko dabba, garke ko tumaki, su ɗanɗani kome; kada a bar su su ci, kuma kada su sha ruwa. Amma bari mutum da dabba su rufe kansu da tsumman makoki, su kuma yi kira ga Allah da ƙarfi; i, bari kowannensu ya juya daga mugun hanyarsa, da kuma daga ta'addancin da yake cikin hannuwansa. Jonah 3:6–8.

Islam is a trumpet power, and the seven trumpets of Revelation eight through eleven, and also chapter sixteen possess specific prophetic characteristics. The first four trumpets were judgments upon imperial Rome for passing the first Sunday law in 321. The next two trumpets were judgments upon papal Rome for passing a Sunday law in 538. The seven trumpets of Revelation eight through eleven, typify the seven last plagues of Revelation sixteen, which is God’s judgment upon mankind for Sunday enforcement.

Musulunci iko ne na ƙaho, kuma ƙahoni bakwai na Ru’ya ta Yohanna surori takwas zuwa goma sha ɗaya, haka kuma sura ta goma sha shida, suna da takamaiman halaye na annabci. Ƙahoni huɗu na farko hukunci ne a kan Roma ta daular mulki saboda kafa dokar Lahadi ta farko a shekara ta 321. Ƙahoni biyu na gaba kuma hukunci ne a kan Roma ta papanci saboda kafa dokar Lahadi a shekara ta 538. Ƙahoni bakwai na Ru’ya ta Yohanna surori takwas zuwa goma sha ɗaya suna zama alamar ƙwaro bakwai na ƙarshe na Ru’ya ta Yohanna sura ta goma sha shida, waɗanda su ne hukuncin Allah a kan ’yan adam saboda tilasta kiyaye Lahadi.

The warning message of Nashville must identify the footsteps leading to a Sunday law, and based upon the prophetic testimony, the judgment follows, and does not precede the cause. The judgment is the effect of Sunday enforcement. The five witnesses of the hidden history of verse forty we are considering provide different testimonies, but unlike the human witnesses, all the prophetic lines blend together. To identify the footsteps of the ultimate Sunday law in the United States, is accomplished when Peter combines the testimony of Donald Trump to explain the effect of the fireballs of Nashville.

Saƙon gargaɗi na Nashville dole ne ya gano sawun da ke kaiwa ga dokar Lahadi, kuma bisa ga shaidar annabci, shari’a tana biyo baya, ba ta riga sanadi ba. Shari’a ita ce sakamakon tilasta kiyaye Lahadi. Shaidu biyar na tarihin ɓoye na aya ta arba’in da muke la’akari da su suna ba da shaidu dabam-dabam, amma ba kamar shaidun mutane ba, dukan layukan annabci suna gaurayewa su zama ɗaya. Gano sawun dokar Lahadi ta ƙarshe a Amurka yana cika ne sa’ad da Bitrus ya haɗa shaidar Donald Trump domin ya bayyana sakamakon ƙwallayen wuta na Nashville.

The warning of Nashville to the world is that God begins His final judgment of men and nations at that point in time. A period of the destruction of the cities then begins and quickly leads to the Sunday law where national apostasy is followed by national ruin. Satan then arrives to personate Christ, and the evil confederacy is set up as the ten kings agree to give their kingdom to the robbers of thy people, that establish the vision. The warning of Nashville is represented by the history that precedes Nashville as represented by Donald Trump forming an image to the beast. The message of Trump is the warning trumpet that precedes the fireballs of Nashville.

Gargadin Nashville ga duniya shi ne cewa Allah yana fara hukuncinsa na ƙarshe a kan mutane da al’ummai a wancan lokacin. Sa’an nan wani zamani na hallakar birane ya fara, kuma da sauri yake kaiwa ga dokar Lahadi, inda ridda ta ƙasa take biye da rushewar ƙasa. Sa’an nan Shaiɗan ya zo yana kwaikwayon Almasihu, kuma aka kafa muguwar haɗin gwiwa sa’ad da sarakuna goma suka yarda su ba da mulkinsu ga ‘yan fashin mutanenka, waɗanda suke tabbatar da wahayi. Gargadin Nashville yana wakiltuwa ta wurin tarihin da ya riga Nashville, kamar yadda Donald Trump yake kafa siffa ga dabbar. Saƙon Trump shi ne ƙahon gargadi da yake gabatar da ƙwallayen wuta na Nashville.

We will continue these things in the next article.

Za mu ci gaba da waɗannan abubuwa a cikin talifi na gaba.

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