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

Littafin Daniyel — Na Ɗari da Talatin da Biyar

The Prophetic Voices of 1776, 1789, and 1798: A Prelude to the Sealing of the 144,000

Muryoyin Annabci na 1776, 1789, da 1798: Shimfiɗa zuwa ga Hatimin 144,000

Author

Jeff Pippenger

Published

March 14, 2024

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The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Tarihin 1776, 1789 da 1798 yana kwatanta tarihin hatimcewar dubu ɗari da arba’in da huɗu. A kowane ɗaya daga waɗannan kwanakin, dabbar ƙasa ta yi magana. Waɗannan alamu uku na hanya da aka misalta da sau uku da dabbar ƙasa ta yi magana, suna tafiya daidai da muryoyi uku na Almasihu a ranar 11 ga Satumba, 2001, Yuli, 2023 da kuma dokar Lahadi mai zuwa nan ba da daɗewa ba.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Na kasance cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata babbar murya, kamar ta ƙaho. Ru’ya ta Yohanna 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Kowanne daga cikin waɗannan alamomi uku na murya yana bayyana ƙara tsananta “busawar” kaito na uku, wanda kuma shi ne ƙaho na bakwai na gargaɗi, kuma ƙaho murya ne.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Ka ɗaga murya da ƙarfi, kada ka yi ƙaƙƙautawa, ka ɗaga muryarka kamar ƙaho, ka bayyana wa mutanena laifofinsu, da wa gidan Yakubu zunubansu. Ishaya 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Muryar da ta zo ga ƙahon Furotesta a ranar 11 ga Satumba, 2001 ita ce muryar masu tsaro suna kiran Adventism na Laodikiya ya komo ga tsofaffin hanyoyin Irmiya, amma taron masu ba’a ya ƙi tafiya a cikinsu.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku kuma yi tambaya game da tsoffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta, za ku kuwa sami hutawa ga rayukanku. Amma suka ce, Ba za mu yi tafiya a cikinta ba. Haka kuma na sa masu tsaro a kanku, ina cewa, Ku saurara ga ƙarar ƙaho. Amma suka ce, Ba za mu saurara ba. Irmiya 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Muryar Yuli, 2023 ita ce tashin ma’aikatar Future for America daga mutuwa, wadda ta yi shiru tun farkon abin takaici na farko a ranar 18 ga Yuli, 2020. Kamar yadda sanarwar Yohanna ta yi game da Almasihu mai zuwa ba da daɗewa ba, haka kuma da sanarwar Justinian game da maƙiyin Almasihu mai zuwa ba da daɗewa ba, Future for America ta bayyana cewa makomar Amurka na gab da sauyawa har abada a dokar Lahadi mai zuwa ba da daɗewa ba, da kuma busar ƙaho na bakwai a wannan alamar hanya. Muryar mai kira a jeji ita ce muryar Yuli, 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Murya ta biyu na Ru’ya ta Yohanna sura ta goma sha takwas ana busa ta ne a lokacin dokar Lahadi da ke gabatowa nan ba da daɗewa ba, lokacin da maganar macijin ta bakin dabbar duniya take faruwa. A wannan lokaci ne ake bugun “jakan” a karo na uku, sa’an nan kuma “jakan” zai yi magana. An bugi jakan jim kaɗan bayan 11 ga Satumba, 2001, bayan 7 ga Oktoba, 2023, sa’an nan kuma za a sake bugunsa a dokar Lahadi mai gabatowa nan ba da daɗewa ba, inda zai yi magana. A cikin shaidar Bala’am an karkatar da shi daga hanya ta wurin wani mala’ika, kuma mala’ikan yana wakiltar mala’iku huɗu da aka umarce su su riƙe iskoki huɗu na Musulunci, amma a dokar Lahadi jakan Musulunci yana magana da sautin ƙaho na bakwai, wanda shi ne kuma masifa ta uku.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

A can ne ne wahayin Musulunci, wanda ya yi jinkiri tun daga 18 ga Yuli, 2020, yake magana, gama a sa’an nan ba zai ƙara jinkiri ba. Akwai muryoyi masu yawa a lokacin hatimtar dubu ɗari da arba’in da huɗu, kuma wannan lokaci yana gabace wa hukuncin zartarwa na Allah wanda yake farawa da dokar Lahadi mai zuwa ba da daɗewa ba. An wakilta hukuncin zartarwa na Allah da mala’iku bakwai, masu tasoshi bakwai. Wannan lokaci yana farawa da zubowar Ruhu Mai Tsarki, kuma yana wakiltar maimaituwar Fentikos, sa’ad da aka zubo Ruhu Mai Tsarki kuma harsunan wuta suka ba da shaida ga abin da ya faru. Zubowar a wannan lokacin ba ta ƙara kasancewa da ma’auni ba, gama a sa’an nan ana zubo Ruhu Mai Tsarki ba tare da ma’auni ba.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Mala’ikan da yake haɗuwa wajen shelar saƙon mala’ika na uku zai haskaka dukan duniya da ɗaukakarsa. A nan an annabta wani aiki mai faɗin duniya baki ɗaya da iko na ban mamaki. Yunkurin zuwan Almasihu na 1840–44 ya kasance bayyanar ɗaukakar ikon Allah; an kai saƙon mala’ika na fari zuwa kowace tashar wa’azi a dukan duniya, kuma a wasu ƙasashe an sami mafi girman sha’awar addini da aka taɓa gani a kowace ƙasa tun bayan Gyaran Addini na ƙarni na sha shida; amma waɗannan za a zarce su ta wurin gagarumin motsi a ƙarƙashin gargaɗi na ƙarshe na mala’ika na uku.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

> “Aikin zai yi kama da na Ranar Fentikos. Kamar yadda aka bayar da ‘ruwan fari’, cikin zubowar Ruhu Mai Tsarki a farkon bishara, domin ya sa iri mai daraja ya tsiro, haka kuma za a bayar da ‘ruwan baya’ a ƙarshenta domin nunar da girbi.” The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

A ranar 11 ga Satumba, 2001 ne aka fara hatimcewar dubu ɗari da arba’in da huɗu, kuma aka zubo Ruhu Mai Tsarki gwargwado. Auna wannan zubowar an wakilta ta cikin tarihin Fentikos, tun daga tashin Almasihu daga matattu, inda wani mala’ika ya yi magana ya ce, “Ɗan Allah, fito waje, Uba yana kiranka,” kamar yadda Yesu ya kira Li’azaru daga kabari da kalmomin nan, “Li’azaru, fito waje.” A cikin 2023, Almasihu ya kira matattu, busassun ƙasusuwan shaidun biyu da su “fito waje.”

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Bayan tashin Almasihu daga matattu, da farko ya hau zuwa wurin Ubansa, sa’an nan kuma ya sauko kamar yadda ya yi a ranar 11 ga Satumba, 2001. Daga nan kuma ya ci gaba da haskaka almajiransa sannu a hankali, kamar yadda aka wakilta ta wurin haɗuwarsa da Maryamu, da almajiran da ya sadu da su ya kuma koya musu a kan hanyar zuwa Imuwasu, sannan daga baya ya bayyana ga sauran almajiran. Na kwanaki arba’in ya koya wa almajiran kafin hawansa na ƙarshe, sa’an nan bayan ƙarin kwanaki goma, dukkansu suna da zuciya ɗaya kuma a wuri guda, sai aka zubo Ruhu Mai Tsarki ba tare da awo ba.

> “When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

> “Sa’ad da Yesu ya sadu da almajiransa, sai Ya tuna musu da kalmomin da Ya riga ya faɗa musu kafin mutuwarsa, cewa dole ne a cika dukan abubuwan da aka rubuta game da Shi cikin dokar Musa, da cikin annabawa, da cikin Zabura. ‘Sa’an nan Ya buɗe fahimtarsu, domin su gane Nassosi, kuma Ya ce musu, Haka yake a rubuce, haka kuma ya wajaba Almasihu ya sha wahala, ya kuma tashi daga matattu a rana ta uku: kuma a yi wa’azin tuba da gafarar zunubai cikin sunansa ga dukan al’ummai, a fara daga Urushalima. Kuma ku ne shaidun waɗannan abubuwa.’” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

A cikin watan Yuli na 2023, muryar Yesu ta tada shaidun biyu matattu, ta kuma fara buɗe fahimtar almajiransa game da dukan abubuwan da aka rubuta cikin shari’ar Musa (“lokatai bakwai”), annabawa (surar dabbobin cikin hoton Nebukadnezzar), da Zaburai (gwagwarmayar Musa da Ɗan Ragon). Aikin koyarwarsa ya fara ne a tashinsa daga matattu, kuma ya ƙaru sosai a cikin kwanaki arba’in na gaba. Ya fara ne da roƙonsa na ya ci abinci.

> And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

> Kuma tun da har yanzu ba su gaskata ba saboda farin ciki, suna kuma mamaki, sai ya ce musu, Kuna da wani abinci a nan? Sai suka ba shi guntun kifin da aka gasa, da kuma yankin zuma. Sai ya karɓa, ya ci a gabansu. Sai ya ce musu, Waɗannan su ne kalmomin da na faɗa muku tun ina tare da ku, cewa dole ne a cika dukan abubuwan da aka rubuta game da ni a cikin shari’ar Musa, da cikin annabawa, da cikin Zabura. Luka 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Addu’a wata babbar alamar hanya ce a cikin tarihin da ke ci gaba, kuma tarihin tun daga tashin Almasihu daga matattu har zuwa hawansa sama kwanaki arba’in bayan haka, ya bar kwanaki goma (goma jarabawa ce), zuwa Pentikos, sa’ad da za a zubo Ruhu Mai Tsarki ba tare da gwargwado ba. Tashinsa daga matattu, hawansa sama, sannan saukowarsa kuma, suna wakiltar Satumba 11, 2001. Yuli, 2023 yana wakiltar ƙarshen kwanaki arba’in, kuma kwanaki goman da suka biyo bayan Yuli, 2023 suna kaiwa ga dokar Lahadi mai zuwa nan ba da daɗewa ba. A cikin wancan zamani na ƙarshe na kwanaki goma, haɗin kai da addu’a su ne alamar hanya. An wakilci haɗin kan ta annabcin farko na Ezekiyel a sura ta talatin da bakwai, wanda ya haɗa ƙasusuwan, jijiyoyi da nama tare. Annabcin Ezekiyel na biyu kuwa shi ne numfashin iskoki huɗu, kuma numfashi alama ce ta addu’a. A cikin waɗannan kwanaki goma na ƙarshe ne ake hatimce dubu ɗari da arba’in da huɗu, kamar yadda aka yi musu misali ta wurin Li’azaru.

> “This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Wannan ne ya sa ya jinkirta zuwa Betanya. Wannan mu’ujiza mafi girma, wato ta tayar da Lazarus, za ta sa hatimin Allah a kan aikinsa da kuma a kan da’awarsa ta Allahntaka.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Ba hikimantattun budurwai kaɗai ake hatimcewa a lokacin wannan mu’ujizar kambi ba, amma marasa hikimar budurwai ma ana hatimce su a ɓangaren kuskure na batun.

> “Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

> “Mu’ujizar Kristi mafi girma—ta da Li’azaru daga matattu—ta tabbatar da ƙudurin firistoci na kawar da Yesu da manyan ayyukansa masu ban al’ajabi daga duniya, waɗanda suke hanzarta lalata tasirinsu a kan jama’a.” Ayyukan Manzanni, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Muryoyi masu yawa a tarihin hatimcewar dubu ɗari da arba’in da huɗu zuwa ga dokar Lahadi mai zuwa nan ba da daɗewa ba su ne “layi bisa layi,” muryoyin Kalmar annabcin Allah, kuma waɗannan muryoyi suna sauti a cikin lokacin da ake cika “cikar kowane wahayi.” Suna sauti sa’ad da aka buɗe hatimi na bakwai.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Kuma da ya buɗe hatimi na bakwai, aka yi shiru a sama kamar tsawon rabin sa’a. Sai na ga mala’iku bakwai waɗanda suke tsaye a gaban Allah; aka kuma ba su ƙahoni bakwai. Sai wani mala’ika ya zo ya tsaya a bagaden, yana da turaren ƙarfe na zinariya; aka kuwa ba shi turare mai yawa, domin ya miƙa shi tare da addu’o’in dukan tsarkaka a bisa bagaden zinariya wanda yake a gaban kursiyin. Sai hayaƙin turaren, wanda ya zo tare da addu’o’in tsarkaka, ya haura zuwa gaban Allah daga hannun mala’ikan. Sai mala’ikan ya ɗauki turaren ƙarfen, ya cika shi da wuta daga bagaden, ya jefa shi cikin ƙasa: sai aka yi muryoyi, da tsawa-tsawa, da walƙiyoyi, da girgizar ƙasa. Ru’ya ta Yohanna 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Buɗewar hatimi na bakwai ta haifar da shiru, domin wannan lokaci yana wakiltar sauyin tattali na Allah, kuma a cikin sauyi na tattali mai tsarki, kullum ana samun shiru a sama kamar yadda gicciye ya tabbatar, a lokacin da mala’iku suka daina kiɗansu da yabonsu. Shiru a sama kuma ya tabbata ta wurin ƙa’idodin ranar kafara, kuma a ranar 22 ga Oktoba, 1844, Habakkuk BIYU, aya TA ASHIRIN ya umarci dukan duniya ta yi shiru.

> “I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

> “An nuna mini ƙauna mai girma da kuma ƙasƙantar da Kai na Allah wajen ba da Ɗansa ya mutu domin mutum ya sami gafara ya kuma rayu. An nuna mini Adamu da Hauwa’u, waɗanda aka ba su damar ganin kyau da ƙawatawar Gonar Adnin kuma aka yarda su ci daga dukan itatuwan da suke cikin gonar sai dai guda ɗaya. Amma macijin ya jarabci Hauwa’u, ita kuma ta jarabci mijinta, su biyun kuma suka ci daga itacen da aka hana. Sun karya umarnin Allah, suka zama masu zunubi. Labarin ya bazu cikin sama, kuma kowane garaya ya yi shiru. Mala’iku suka yi baƙin ciki, suka kuma ji tsoro kada Adamu da Hauwa’u su sāke miƙa hannu su ci daga itacen rai su zama masu zunubi marasa mutuwa. Amma Allah ya ce zai kori masu laifin daga gonar, kuma ta wajen kerubobi da takobi mai harshen wuta zai tsare hanyar zuwa ga itacen rai, domin mutum kada ya iya kusantarsa ya ci daga ’ya’yansa, wanda ke dawwamar da rashin mutuwa.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

An yi shiru a sama sa’ad da mutane suka zama masu zunubi, kuma an yi shiru a sama sa’ad da aka zubar da jinin Almasihu domin fansar masu zunubi, kuma an yi shiru a sama sa’ad da aikin shari’ar Almasihu ya fara wajen kawar da zunubi daga mutanensa.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

> “Ceton Kristi a madadin mutum a cikin Wuri Mai Tsarki da ke sama yana da muhimmanci ga shirin ceto daidai da yadda mutuwarsa a kan gicciye ta kasance da muhimmanci. Ta wurin mutuwarsa ya fara wannan aikin wanda bayan tashinsa daga matattu ya hau zuwa sama domin ya kammala shi.” The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Aikin shari’a ya fara ne da zuwan mala’ika na uku a shekara ta 1844, amma mutanen Allah suka zaɓi su mutu a jejin, maimakon su zama ɗaya da allahntaka har abada. Mala’ika na uku ya sake zuwa a ranar 11 ga Satumba, 2001, kuma a sake aka yi shiru a sama. Sa’an nan Zakin kabilar Yahuza ya fara cire hatimi na bakwai, yayinda mala’ikun suke kallon zuwan mala’ika na uku cikin tarihin tsara ta ƙarshe.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Mala’ikun hukunci bakwai suna can a shirye su fara aikinsu na hallaka, amma sai aka gaya musu, “Ku riƙe, ku riƙe, ku riƙe, ku riƙe,” yayin da ake sa wa dubu ɗari da arba’in da huɗu alama. An aike addu’o’in ninki biyu na masu aminci zuwa sama, waɗanda kwanakki goma da suka riga Fentikos suka misalta, kuma suka fara bayan kwana arba’in (alama ce ta jejin), suna wakiltar kwanaki uku da rabi (alama ce ta jejin) na Ru’ya ta Yohanna sura ta goma sha ɗaya. Sai aka umurci shaidu biyu ta wurin muryar daga jejin cewa dole ne su cika addu’o’i biyun Daniyel. Addu’ar Daniyel ta biyu, inda Daniyel da fitattun mutane uku suka yi addu’a domin haske su fahimci mafarkin asiri na Nebukadnezzar game da surar dabbobi, da kuma addu’ar Daniyel a sura ta tara, inda Daniyel ya yi addu’a shi kaɗai, yana cika ka’idodin addu’ar Littafin Firistoci ashirin da shida.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Addu’ar haɗin gwiwa ta Daniyel 2 ta kasance domin samun haske game da wani asiri ɓoye da aka ɓoye a cikin layin zahirin tarihin annabci. Addu’ar sirri ta kai-da-kai ta Daniyel 9 kuwa ta kasance domin jinƙai game da wata bukata ta cikin gida. Yayin da wutar ruwan sama na ƙarshe ta fara saukowa a shekara ta 2001, akwai muryoyi masu yawa da waɗanda suka fahimci tsarin layi bisa layi za su iya ji. Wutar daga bagaden da ake jefawa zuwa ƙasa ita ce saƙon da ya haifar da rabuwa ta ƙarshe tsakanin masu hikima da marasa hikima, kuma yayin da wannan saƙo ya ci gaba da bunƙasa cikin waɗannan kwanaki goma na alama, saƙon ya ƙara fitowa fili sosai, sosai.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Saƙon shi ne tsananin rikicin annoba ta uku da ke ƙaruwa, wadda a cikin Ezekiyel sura ta talatin da bakwai, ita ce annabce-annabce biyu waɗanda da farko suka sa shaidu biyun suka taru wuri guda, sa’an nan kuma suka sa su tsaya a matsayin runduna mai ƙarfi. Bayan haka, a cikin sura ta talatin da bakwai, ana haɗa su su zama sanda guda ɗaya, kuma haɗin da wannan zama sanda guda ɗaya yake wakilta yana nufin haɗuwar allahntaka da ɗan’adam, wadda ake cika ta a cikin motsi na ƙarshe na hatimin mutum dubu ɗari da arba’in da huɗu.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

A cikin Yuli, 2023 addu’o’in suka fara hawa, kuma su ne addu’o’in Daniyel sura ta tara, da sura ta biyu. Sa’an nan aka ji muryoyi, haka kuma tsawa, kuma aka ga walƙiya. Walƙiya da tsawa suna rakiyar ruwan sama duka a cikin duniyar halitta, da kuma cikin annabci. Ruwan sama ya fara ne a ranar 11 ga Satumba, 2001. Nassin farko da ya ambaci walƙiya da tsawa yana bayyana shi a matsayin saƙo da aka tsara domin ya haifar da tsoron Allah.

> And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

> Sai kuwa a rana ta uku da safe, aka yi tsawa da walƙiya, kuma ga wani gajimare mai kauri a bisa dutsen, da muryar ƙaho mai ƙarfi matuƙa; har dukan mutanen da suke cikin sansani suka yi rawar jiki. Fitowa 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Walkiya da tsawa sun zo tare da “murya” ta ƙaho. Suna zuwa tare da ruwan sama, kuma suna wakiltar sawun annabci domin su shiryar da mutanen Allah.

> The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

> Girgije suka zubar da ruwa; sammai suka ba da sauti; kibiyoyinka kuma suka bazu. Muryar tsawarka tana cikin sama; walkiyoyi suka haskaka duniya; ƙasa ta yi rawar jiki, ta kuma girgiza. Hanyarka tana cikin teku, da tafarkinka kuma a cikin manyan ruwaye, kuma ba a san sawunka ba. Ka jagoranci mutanenka kamar garke ta hannun Musa da Haruna. Zabura 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Walƙiyoyi da tsãwa muryar Allah ne, waɗanda suke faruwa a lokacin ruwan sama, kuma a cikin wannan lokaci ne Yake fitar da iskõkinsa daga taskarsa (Musulunci ita ce iskar gabas).

> When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

> Sa’ad da ya furta muryarsa, sai a yi yawan ruwaye a cikin sammai, kuma yakan sa tururukan ruwa su tashi daga iyakokin duniya; yakan yi walƙiya tare da ruwan sama, kuma yakan fito da iska daga taskokinsa. Irmiya 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Allah ya furta muryarsa sa’ad da Ya yi kira kamar zaki, kuma a martani bakwai tsawa suka furta muryoyinsu; waɗannan bakwai tsawa kuma suna wakiltar sawun Allah a cikin tarihin motsin Millerite, haka kuma a cikin motsin mala’ika na uku, wanda ya sake zuwa a ranar 11 ga Satumba, 2001, sa’ad da Ya fitar da iskar gabas daga taskokinsa.

> He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

> Yana sa tururin ruwa su tashi daga ƙarshen duniya; yana yin walƙiya domin ruwan sama; yana fitar da iska daga ma’ajiyansa. Shi ne ya bugi ɗan fari na Masar, na mutum da na dabba. Zabura 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Ya fito da iska daga taskokinsa, sa’ad da aka kashe ɗan fari na Masar, kuma Idin Ƙetarewa ya kasance alamar gicciye, wanda kuma ya kasance alamar zuwan mala’ika na uku a shekara ta 1844, wanda kuma ya kasance alamar komowar mala’ika na uku a ranar iskar gabas, a ranar 11 ga Satumba, 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Sa’ad da aka cire hatiman daga littafin da aka hatimce da hatimai bakwai, wannan yana wakiltar bayyanar gaskiya a mataki-mataki. Cire hatimi na bakwai yana wakiltar lokacin hatimtar mutum dubu ɗari da arba’in da huɗu. Sa’ad da aka fara ambaton littafin da aka hatimce da hatimai bakwai, akwai walƙiya, da aradu, da muryoyi, amma babu girgizar ƙasa.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Kuma daga kursiyin nan walƙiyoyi da tsawa-tsawa da muryoyi suka fito; kuma akwai fitilu bakwai na wuta suna ƙonewa a gaban kursiyin, waɗanda su ne Ruhohi bakwai na Allah. Ru’ya ta Yohanna 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

A farkon ambaton muryoyi, walƙiyoyi, da tsawa-tsawa; an wakilta ruwan sama da Ruhu Mai Tsarki, wanda shi ne fitilu bakwai na wuta, amma babu girgizar ƙasa. A lokacin cire Hatimi na Bakwai ne aka bayyana girgizar ƙasar dokar Lahadi mai zuwa nan ba da daɗewa ba. Sura ta huɗu ta Ru’ya ta bayyana farkon buɗe gaskiya daga hatimi da Zakin kabilar Yahuza ya aikata, kuma sa’ad da aka gano lokacin hatimcewa, yana nuna farkon da ƙarshen wannan zamani.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Farkon wannan zamani na yanzu shi ne lokacin da mala’ikan ya sauko domin ya haskaka duniya da ɗaukakarsa a ranar 11 ga Satumba, 2001; sa’an nan kuma a cikin Ishaya shida an sanar da mu cewa saƙon da “muryoyi, walkiya, tsawa, iska da ruwan sama” suke wakilta, wanda yake ƙarewa a dokar Lahadi, za a yi shelarsa ga mutanen da suke gani, amma ba za su iya gane ma’anar walkiyoyin ba; kuma ko da yake suna ji, ba za su iya fahimtar muryoyin da tsawoyin ba, har sai babbar girgizar ƙasa ta aukar musu. Lokacin hatimin dubu ɗari da arba’in da huɗu shi ne lokacin da tasirin kowace wahayi yake cika.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Wannan tarihin yana haifar da kuma bayyana rukuni biyu na masu bauta. Wani rukuni yana gane ruwan sama, sabili da haka suna karɓarsa, gama suna iya ganin walƙiya, su kuma ji muryoyi, tsawa da iska. A ƙarshen lokacin hatimcewa, sai babban girgizar ƙasa na dokar Lahadi mai zuwa nan ba da jimawa ba, ya kawo shari’un zartarwa na Allah.

> And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

> Sai aka buɗe haikalin Allah a cikin sama, aka kuma ga akwatin alkawarinsa a cikin haikalinsa; sai ga walƙiyoyi, da sautuka, da tsawa, da girgizar ƙasa, da ƙanƙara mai girma. Ru’ya ta Yohanna 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

A babban girgizar ƙasa, “walƙiyoyi, da muryoyi, da tsawa,” sun haɗa da “ƙanƙara.” “Ƙanƙara” tana wakiltar hukunce-hukuncen da suka fara zubowa ta wurin mala’ikun nan bakwai waɗanda suke shirin yin haka a farkon lokacin hatimcewa, sa’ad da ake buɗe hatimi na bakwai, kamar yadda suke jiran mala’ikan ya bi cikin Urushalima ya kuma sa alama a kan waɗanda suke nishi suna kuma kuka saboda abubuwan ƙyama da ake yi a cikin ƙasar (na waje), da kuma a cikin ikkilisiya (na ciki).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Ƙanƙarar,” tana nuna lokacin hukuncen hallakarwa na Allah, waɗanda kuma lokaci ne na jinƙai ga sauran garken Allah, waɗanda a wannan lokaci ake kiransu su fito daga Babila; kuma sa’ad da na ƙarshe daga cikin babban taron ya shiga garken Allah, sai ƙofar jarrabawar mutum ta rufe gaba ɗaya.

> And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

> Sai mala’ika na bakwai ya zubar da kwanonsa cikin iska; sai wata babbar murya ta fito daga haikalin sama, daga kursiyin, tana cewa, An gama. Sai aka yi muryoyi, da tsawa, da walƙiyoyi; kuma aka yi wata babbar girgizar ƙasa, irinta wadda ba a taɓa yi ba tun da mutane suke a doron ƙasa, girgiza mai girma haka, kuma mai tsanani ƙwarai. Sai babban birnin ya rabu kashi uku, biranen al’ummai kuma suka fāɗi; kuma an tuna da Babbar Babila a gaban Allah, domin a ba ta ƙoƙon ruwan inabin zafin fushinsa. Ru’ya ta Yohanna 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Mai Karatu Masoyi: Za ka iya jin muryoyi da tsawa? Za ka iya ganin walƙiya? Za ka iya jin iska? Ba da daɗewa ba za ka ji muryar budurwai marasa hikima suna roƙon mai.

We will continue this study in the next article.

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

> We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

> Mun nemi salama, amma babu wani alheri da ya zo; kuma mun nemi lokacin lafiya, sai ga tashin hankali! An ji hancin dawakan sa daga Dan: dukan ƙasar ta girgiza saboda karar ihun ƙarfafunsa; gama sun zo, sun cinye ƙasar, da dukan abin da yake cikinta; birni, da waɗanda suke zaune a cikinsa. Gama, ga shi, zan aiko muku da macizai, da macizai masu dafi, a cikinku, waɗanda ba za a iya yi musu tsafi ba, kuma za su sare ku, in ji Ubangiji. Sa’ad da nake so in ta’azantar da kaina game da baƙin ciki, zuciyata ta suma a cikina. Ga muryar kukan ‘yar mutanena saboda waɗanda suke zaune a ƙasa mai nisa: Ashe Ubangiji ba ya cikin Sihiyona? Ashe sarkinta ba ya cikinta? Don me suka fusatar da ni da gumakansu sassakaƙƙu, da banza-banzerinsu na baƙi? Girbi ya wuce, rani ya ƙare, amma ba a cece mu ba. Saboda raunin ‘yar mutanena ni ma na ji rauni; na yi baƙi; mamaki ya kama ni. Ashe babu balam a Gileyad; ashe babu likita a can? Don me, ke nan, ba a maido da lafiyar ‘yar mutanena ba? Irmiya 8:15–22.

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