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# The Book of Daniel - Number Thirty-One

Littafin Daniyel - Lamba Talatin da Ɗaya

America’s Warning: The Significance of Daniel’s Interpretation for Today

Gargadin Amurka: Muhimmancin Fassarar Daniyel ga Yau

Author

Jeff Pippenger

Published

December 26, 2023

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The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.

Rubutun da aka rubuta a jikin bango, da kuma fassarar da Daniyel ya yi wa Belshazzar, yana wakiltar hukuncin ƙarshe a kan duka ƙahon Jamhuriyya mai ridda da kuma ƙahon Furotesta mai ridda na Amurka. Tarihin farko na duka ubanan kafuwar Amurka da kuma majagaban Adventism an rubuta shi a sarari, duk da haka an yi watsi da darussa da gargadin da ke cikinsa tsawon “tsararraki huɗu”. Belshazzar yana wakiltar wannan gaskiya daidai ƙwarai.

It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.

Ba lallai ba ne a ayyana takamaiman tsawon lokaci domin a ƙayyade abin da tsara take nufi, gama Maganar Allah ba ta taɓa kasawa ba, kuma tana faɗar kai tsaye cewa a tsara ta huɗu ne Allah yake rufe littattafai a kan al’ummai waɗanda suka tayar wa bayyanannen nufinsa.

> And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.

> Allah kuwa ya faɗi dukan waɗannan kalmomi, yana cewa, Ni ne Ubangiji Allahnka, wanda na fito da kai daga ƙasar Masar, daga gidan bauta. Kada ka kasance da waɗansu alloli a gabana. Kada ka yi wa kanka sassaƙaƙƙen gunki, ko wani kamannin wani abu da yake a sama can bisa, ko wanda yake a ƙasa can ƙasa, ko wanda yake cikin ruwa ƙarƙashin ƙasa: kada ka rusuna musu, kada kuma ka bauta musu: gama ni Ubangiji Allahnka Allah ne mai kishi, mai hukunta muguntar ubannai a kan ’ya’ya har tsara ta uku da ta huɗu na waɗanda suke ƙina; kuma mai nuna jinƙai ga dubbai na waɗanda suke ƙaunata, suke kuma kiyaye umarnaina. Fitowa 20:1.

In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.

A cikin tsara ta ƙarshe, sabili da haka kuma tsara ta annabci ta “huɗu” na Isra’ila ta dā, duka Yahaya Mai Baftisma da Almasihu sun bayyana wannan tsara a matsayin tsara ta macizai masu dafi.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.

> Ya ku tsatson macizai, ta yaya za ku iya faɗin abubuwa masu kyau, alhali kuwa mugaye ne ku? Gama daga yalwar zuciya baki yake magana. Mutum nagari daga kyakkyawan taskar zuciyarsa yakan fito da abubuwa masu kyau; mutum mugun kuma daga muguwar taskarsa yakan fito da abubuwa mugaye. Amma ina gaya muku, cewa kowace maganar banza da mutane za su faɗa, za su ba da lissafinta a ranar shari’a. Gama ta wurin maganganunku za a baratar da ku, kuma ta wurin maganganunku za a hukunta ku. Matiyu 12:34–37.

In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.

A ƙarni na ƙarshe na dabbar ƙasa, tana magana kamar dragon (maciji mai dafi). Daga 1863 har zuwa dokar Lahadi, ƙahon Republican ya juya baya daga Tsarin Mulkin Ƙasar Amurka. Albarkatun da Allah ya yi wa al’ummar nan suka karkatar da zukatan ’yan ƙasa da shugabanni daga alhakin da ke kansu na kāre ƙa’idodin da suka haifar da arziki da yalwar rayuwar da suka zo suka more, kuma suka manta da abin da ya zaburar da ubannin kafuwa wajen tsara wannan takarda mai tsarki wadda ta haifar da arziki da yalwar rayuwar da daga baya suka bari ta ruɗe su. Ba wai kawai sun manta da manufar wannan takarda mai tsarki ba, amma sun kuma manta da alhakinsu na kiyaye ƙa’idodin da suke ƙunshe a cikinta.

From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.

Tun daga shekara ta 1863 har zuwa dokar Lahadi, ƙahon Furotesta na gaskiya (Adventism) ya juya baya daga muhimman gaskiyoyinsa na asali da Allah ya kafa ta wurin hidimar William Miller. Albarkun da Allah ya yi wa Adventism suka karkatar da zukatan ’yan ƙasa da shugabanni daga alhakin da ke kansu na kare ƙa’idodin da suka haifar da wadatar ruhaniya wadda suka fara morewa, kuma suka manta da manufar magabatan farko wajen samar da saƙon da aka wakilta a kan taswirori biyu masu tsarki, wanda aka tsara domin tabbatar da wadatar annabci da ya kamata su kiyaye kuma su shelanta.

When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.

Sa’ad da Ubangiji ya shiga alkawari da tsohon Isra’ila a Dutsen Sinai, Ya ba da alluna biyu masu tsarki da suke ɗauke da dokokinsa goma, waɗanda za su zama alamar dangantakar alkawarinsa da mutanensa. Sa’ad da Ya kafa bukukuwan shekara-shekara, Ya umarta cewa a ranar Fentikos za a miƙa hadaya ta gurasa biyu, waɗanda za a ɗaga sama. Hadayar kaɗa ta gurasan biyu ita kaɗai ce a cikin hidimar Wuri Mai Tsarki wadda aka shirya da yisti a cikinta (alamar zunubin mutum, mugunta, sharri da munafunci).

> Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.

> Fahariyarku ba alheri ba ce. Ashe, ba ku sani ba cewa ɗan ƙaramin yisti yakan kumbura dukan kullin? Saboda haka ku fitar da tsohon yistin, domin ku zama sabon kulli, kamar yadda ku marasa yisti ne. Gama Almasihu, Idin Ƙetarewarmu ma, an miƙa shi hadaya dominmu. Saboda haka bari mu yi idin, ba da tsohon yisti ba, ko da yistin mugunta da fasadi ba; sai dai da gurasa marar yisti ta sahihanci da gaskiya. 1 Korintiyawa 5:6–8.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> A tsakanin wannan lokaci, da taron jama’a marar adadi suka hallara, har suka riƙa tattake juna, sai ya fara ce wa almajiransa da farko, Ku yi hankali da yistin Farisiyawa, wato munafunci. Luka 12:1.

The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.

Gurasan kaɗa biyu da aka ɗaga su hadayar kaɗawa, alama ce ta tutar mutum dubu ɗari da arba’in da huɗu, waɗanda, ko da yake masu zunubi ne, ta wurin ikon Allah, sun tsarkake yistinsu na mugunta, sharri da munafunci. Yistin da yake cikin gurasan ya wakilci mutane (masu zunubi), waɗanda suka yi nasara a kan zunubi ta wurin aikin tsarkakewa da aka wakilta da kasancewa “gasa” su da wutar tanderun manzon alkawari a Malachi sura ta uku. Gurasan kuma sun wakilci “gurasar sama,” gama sa’ad da aka miƙa su, ya kamata a ɗaga su zuwa sama hadayar kaɗawa.

At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).

A ranar Fentikos, sa’ad da cikar kwatancin gurasa biyu da aka dinga miƙawa tsawon shekaru a bikin Fentikos ya zo, almajiran Almasihu suka fara aikin kiran wata ƙungiya dabam (gurasa ta biyu) daga cikin duniyar Al’ummai. A sa’an nan za a kasance da gurasa biyu waɗanda dukansu an tsarkake su daga zunubi (yisti).

The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.

Alluna biyu na Dokoki Goma sun zama alamar dangantakar alkawari ta Isra’ila ta dā, kuma gurasa biyu na kaɗawa suna wakiltar dangantakar alkawari da cocin Kirista na farko. A farkon tarihin dabbar duniya, an ba da alluna biyu masu tsarki na Habakkuk a matsayin alamar dangantakar alkawari ta Isra’ila ta zamani, ƙahon Furotesta na gaskiya, kamar yadda aka ba da Kundin Tsarin Mulki mai tsarki ga ƙahon Jamhuriyya. Ubangiji yanzu yana kiran mutum dubu ɗari da arba’in da huɗu su tashi tsaye a matsayin runduna mai ƙarfi, kuma sa’ad da suka yi haka, za a ɗaga su kamar hadaya ta kaɗawa (tuta) yayinda ake jefa su cikin tanderun da aka ƙuna sau bakwai fiye da yadda aka saba.

That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.

Wannan tuta tana wakiltar dokar Umarni Goma, tana kuma wakiltar waɗanda suke tafiya a cikin murhun wuta tare da Rayayyen Gurasar Sama a gefensu, haka kuma waɗanda suke riƙe da koyarwar tushen bangaskiya da aka yi wa alama a kan alluna masu tsarki biyu na Habakkuk. Duk waɗannan alamomi suna wakilta a cikin shaidu biyu na Wahayin Yahaya sura ta goma sha ɗaya.

Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.

Shari’ar Belshazzar tana wakiltar shaidar da ke gāba da ƙahoni biyu na dabbar ƙasa. A lokacin wannan shari’a, akwai mace guda ɗaya (coci), wadda ta fahimci cewa mutum kaɗai a cikin mulkin da zai iya gane kuma ya fassara rubutun hannun shi ne Daniyel.

> And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

> Kuma na ji game da kai, cewa kana iya yin fassara, ka warware shakku kuma: yanzu in kana iya karanta rubutun, ka sanar da ni fassararsa, za a tufatar da kai da jajayen tufafi, a sa maka sarkar zinariya a wuyanka, kuma za ka zama shugaba na uku a cikin mulkin. Sai Daniyel ya amsa ya ce a gaban sarki, Kyaututtukanka su kasance naka, ka ba wa wani ladanka; duk da haka zan karanta rubutun ga sarki, in kuma sanar masa da fassararsa.

> O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

> Ya kai sarki, Allah Maɗaukaki ya ba Nebukadnezzar, ubanka, mulki, da ɗaukaka, da daraja, da girma. Saboda girman da ya ba shi kuwa, dukan jama’a, da al’ummai, da harsuna suka yi rawar jiki, suka kuma ji tsoro a gabansa. Duk wanda ya so ya kashe, ya kashe; wanda ya so ya bar da rai, ya bar da rai; wanda ya so ya ɗaukaka, ya ɗaukaka; wanda kuma ya so ya ƙasƙantar, ya ƙasƙantar. Amma sa’ad da zuciyarsa ta ɗaukaka, hankalinsa kuma ya taurare cikin girman kai, sai aka tuɓe shi daga kursiyin sarautarsa, aka kuma ƙwace ɗaukakarsa daga gare shi. Aka kore shi daga cikin ‘yan adam; zuciyarsa kuwa ta zama kamar ta dabbobi, mazauninsa kuma ya kasance tare da jakunan jeji. Aka ciyar da shi ciyawa kamar shanu, jikinsa kuwa ya jiƙu da raɓar sama, har ya gane cewa Allah Maɗaukaki ne yake mulki a cikin sarautar mutane, kuma yana naɗa a kanta duk wanda ya ga dama.

> And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.

> Kai kai ɗansa, ya Belshazzar, ba ka ƙasƙantar da zuciyarka ba, ko da yake ka san dukan wannan; amma ka ɗaukaka kanka gāba da Ubangijin sama; aka kawo kayayyakin gidansa a gabanka, kai, da manyanka, da matanka, da ƙwarƙwaranka, kuka sha ruwan inabi a cikinsu; kuma ka yabi allolin azurfa, da zinariya, da tagulla, da baƙin ƙarfe, da itace, da dutse, waɗanda ba sa gani, ba sa ji, ba kuma sa sani: amma Allahn nan wanda numfashinka yake a hannunsa, kuma dukkan hanyoyinka nasa ne, ba ka ɗaukaka shi ba. Sa’an nan aka aiko da sashen hannun daga wurinsa; aka kuma rubuta wannan rubutun. Ga kuma rubutun da aka rubuta: MENE, MENE, TEKEL, UPHARSIN. Ga fassarar abin nan: MENE; Allah ya ƙidaya mulkinka, ya kuma kawo ƙarshensa. TEKEL; an auna ka a ma’auni, aka same ka da rasa cika. PERES; an raba mulkinka, aka ba Mediyawa da Farisawa.

> Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.

> Sa’an nan Belshazzar ya bayar da umarni, sai suka sa wa Daniyel rigar mulufi, suka ɗaura masa sarkar zinariya a wuyansa, suka kuma yi shela game da shi cewa zai zama mai mulki na uku a cikin mulkin. A cikin wannan daren kuwa aka kashe Belshazzar, sarkin Kaldiyawa. Dariyus Bamediya kuma ya karɓi mulkin, yana wajen shekara sittin da biyu. Daniyel 5:16–31.

At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.

A dokar Lahadi a Amurka, kofin mugunta da kofin lokacin jarrabawa za su cika, ga ƙasar da kuma ga ƙahon Jamhuriyya mai ridda da ƙahon Furotesta mai ridda, gama Allah zai kasance ya “ƙidaya” “mulkin” (na shida), ya kuma “ƙare shi.” Dukan ƙahoni biyun, da ƙasar ma, za a kasance an “auna su a ma’auni” (na shari’ar da ake yi a cikin Wuri Mai Tsarki) “aka same su da ƙaranci.” Sa’an nan za a “rarraba” Amurka, yayinda yaƙin basasa da mulkin danniya suke biyo baya, sa’an nan kuma a ba da ita ga mulki na bakwai da na takwas na annabcin Littafi Mai Tsarki.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Game da Amoriyawa Ubangiji ya ce: “A tsara ta huɗu za su komo nan kuma; gama muguntar Amoriyawa ba ta riga ta cika ba.” Ko da yake wannan al’umma ta yi fice saboda bautar gumakanta da ɓatancinta, ba ta riga ta cika ƙoƙon muguntarta ba tukuna, kuma Allah ba zai ba da umarni domin hallaka ta gaba ɗaya ba. Ya kamata mutanen su ga ikon Allah yana bayyana a sarari ƙwarai, domin a bar su ba su da wani uzuri. Mahalicci mai jinƙai ya yarda ya jure muguntarsu har zuwa tsara ta huɗu. Sa’an nan, idan ba a ga wani canji zuwa ga alheri ba, hukunce-hukuncensa za su sauko a kansu.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Da daidaito marar kuskure, Marar Iyaka har yanzu yana ci gaba da lissafi da dukan al’ummai. Yayin da ake miƙa jinƙansa tare da kiraye-kirayen tuba, wannan lissafi zai ci gaba da kasancewa a buɗe; amma sa’ad da ƙididdigar ta kai wani adadi da Allah Ya ƙayyade, hidimar fushinsa takan fara. An rufe lissafin. Haƙurin Allah ya ƙare. Babu sauran roƙon jinƙai a madadinsu.”

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Annabi, yana duban ƙarnuka masu zuwa, ya ga wannan lokaci a gaban hangen nesansa. Al’umman wannan zamani sun kasance masu karɓar alherai marasa misali. An ba su mafi zaɓaɓɓun albarkun sama, amma an rubuta a kansu ƙaruwa cikin girman kai, kwaɗayi, bautar gumaka, raina Allah, da ƙasƙantacciyar rashin godiya. Suna hanzarin cika lissafinsu da Allah.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Amma abin da yake sa ni in yi rawar jiki shi ne gaskiyar cewa waɗanda suka sami mafi girman haske da gata sun ƙazantu da muguntar da ta mamaye ko’ina. Da yake marasa adalci da suke kewaye da su sun rinjaye su, da yawa, har ma daga cikin waɗanda suke ikirarin gaskiya, sun yi sanyi, kuma ƙaƙƙarfan kwararar mugunta ta rinjaye su. Ba’a na gama-gari da ake yi wa ibada ta gaskiya da tsarki yana sa waɗanda ba su manne wa Allah sosai ba su rasa girmamawarsu ga dokarsa. Da a ce suna bin hasken kuma suna yi wa gaskiya biyayya daga zuciya, wannan doka mai tsarki da ta fi zama mai daraja a gare su sa’ad da ake raina ta haka kuma a ajiye ta gefe. Yayin da rashin girmamawa ga dokar Allah yake ƙara fitowa fili, layin rarrabewa tsakanin masu kiyaye ta da duniya yana ƙara bayyana sarai. Ƙauna ga ƙa’idodin Allah tana ƙaruwa a wajen wani rukuni gwargwadon yadda raini gare su yake ƙaruwa a wajen wani rukuni.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Rikicin yana saurin tunkarowa. Alƙaluman da suke ta ƙaruwa da sauri suna nuna cewa lokacin ziyarar Allah ya kusa cikawa. Ko da yake ba ya son hukunta, duk da haka zai hukunta, kuma da sauri. Waɗanda suke tafiya cikin haske za su ga alamun haɗarin da yake tunkarowa; amma bai kamata su zauna cikin natsuwa, ba tare da damuwa ba, suna jiran hallaka, suna ta’azantar da kansu da bangaskiyar cewa Allah zai kiyaye mutanensa a ranar ziyara ba. Ko kaɗan ba haka yake ba. Ya kamata su gane cewa aikinsu ne su yi aiki tuƙuru domin ceton waɗansu, suna duban Allah da bangaskiya mai ƙarfi domin taimako. ‘Addu’ar mai adalci mai himma tana da babban amfani ƙwarai.’

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Yistin na ibada ga Allah bai rasa ƙarfinsa gaba ɗaya ba. A lokacin da hatsari da baƙin cikin ikkilisiya suka kai matuƙarsu, ƙaramin rukunin waɗanda suke tsaye cikin haske za su kasance suna nishi da kuka saboda abubuwan ƙyama da ake aikatawa a cikin ƙasa. Amma musamman addu’o’insu za su tashi a madadin ikkilisiya domin membobinta suna yin abubuwa bisa ga salon duniya.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> Addu’o’in zafin rai na wannan ƙaramin amintaccen rukuni ba za su zama a banza ba. Sa’ad da Ubangiji ya fito a matsayin mai ɗaukar fansa, zai kuma zo a matsayin mai kāre dukan waɗanda suka kiyaye bangaskiya cikin tsarkinta, suka kuma tsare kansu ba tare da tabon duniya ba. A wannan lokaci ne Allah ya yi alkawarin ɗaukar fansar zaɓaɓɓunsa, waɗanda suke kuka gare Shi dare da rana, ko da yake yana da jimirin jurewa da su na dogon lokaci.

> “The command is: ‘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.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> “Umurnin kuwa shi ne: ‘Ku bi ta tsakiyar birnin, ta tsakiyar Urushalima, ku sa alama a goshin mutanen da suke nishi suna kuka saboda dukan abubuwan banƙyama da ake aikatawa a tsakiyarta.’ Waɗannan masu nishi da kuka sun kasance suna shelanta kalmomin rai; sun tsawata, sun ba da shawara, sun kuma roƙa. Waɗansu daga cikin waɗanda suka kasance suna wulaƙanta Allah suka tuba, suka ƙasƙantar da zukatansu a gabansa. Amma ɗaukakar Ubangiji ta riga ta tashi daga Isra’ila; ko da yake da yawa har yanzu suna ci gaba da riƙe siffofin addini, ikonsa da kasancewarsa sun rasa.” Testimonies, juzu’i na 5, 208–210.

Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.

Waɗanda Daniel ya wakilta sa’ad da ya tsaya a gaban Belshazzar, waɗanda suka san “Makomar Amurka”, a sa’an nan za su karɓi “taguwar ja” ta Daniel, da “sarkar zinariya” a wuya, kuma za a shelanta su a matsayin “mai mulki na uku a cikin mulkin.” Ja alama ce kuma launin ɗan fari, waɗanda suke karɓar rabo ninki biyu na gādon Uba, waɗanda su ne dubu ɗari da arba’in da huɗu.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Waɗannan su ne waɗanda ba su ƙazantu da mata ba; gama su budurwai ne. Waɗannan su ne waɗanda suke bin Ɗan Ragon a duk inda yake tafiya. Waɗannan an fanshe su daga cikin mutane, suna zama nunan fari ga Allah da kuma ga Ɗan Ragon. Ru’ya ta Yohanna 14:4.

Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.

Daga cikin burodin nan biyu da ake ɗagawa sama a matsayin tuta, ɗan fari ne (nunannin fari), wanda aka ɗaura masa jan zare a hannunsa.

> And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.

> Sai ya zama, a lokacin da take naƙuda, ɗaya ya fito da hannunsa; sai ungozoma ta ɗauka ta ɗaura jan zare a hannunsa, tana cewa, Wannan ne ya fara fitowa. Sai ya zama, yayin da ya ja hannunsa ya mayar baya, ga shi, ɗan’uwansa ya fito; sai ta ce, Yaya ka ɓalle ka fito? wannan ɓarakar ta tabbata a kanka; saboda haka aka sa masa suna Farez. Bayan haka kuma ɗan’uwansa ya fito, wanda yake da jan zaren a hannunsa; aka sa masa suna Zarah. Farawa 38:28–30.

The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.

Ambaton farko da aka ambaci “mulufi” a cikin Nassosi shi ne sa’ad da “Zarah,” wanda shi ne ɗan fari, kuma sunansa yana nufin ‘haske mai tasowa,’ ya fito da fari daga cikin tagwayen da Yahuza ya haifa. Uwar, Tamar (wadda ta yi karuwanci), ita ce matar mugun ɗan Yahuza da ya rasu. Zarah, wato ‘haske mai tasowa,’ ya fito daga kabilar Yahuza, kuma yana da zaren mulufi a hannunsa. “Pharez” yana nufin fantsamawa waje, kuma yana wakiltar waɗanda suka rabu da papanci, suka fito daga Babila a lokacin rikicin dokar Lahadi.

The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.

“Jajayen igiyar” kuma ita ce alamar da ta kāre karuwar Yariko, sa’ad da aka hallaka birnin Yariko.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.

> Ga shi, sa’ad da muka shiga ƙasar, za ki ɗaure wannan igiyar jan zare a taga wanda kika saukar da mu ta cikinsa; za ki kuma kawo mahaifinki, da mahaifiyarki, da ’yan’uwanki, da dukan gidan mahaifinki, su taru a gidanki. Kuma zai zama, duk wanda ya fita daga ƙofofin gidanki zuwa titi, jininsa zai kasance a kan kansa, mu kuwa za mu zama marasa laifi; amma duk wanda yake tare da ke a cikin gidan, jininsa zai kasance a kan kanmu, in wani hannu ya taɓa shi. Amma idan kika faɗi wannan al’amarin namu, to, za mu kuɓuta daga rantsuwar da kika sa muka yi. Sai ta ce, Bisa ga maganganunku, haka yă kasance. Sai ta sallame su, suka tafi; ita kuwa ta ɗaure igiyar jan zaren a taga. Joshua 2:18–21.

Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.

Tufafin jan mulufi na Daniyel yana nuna cewa a wannan lokaci yana wakiltar mutum ɗari da dubu arba’in da huɗu, na farkon burodi biyu na kaɗawa waɗanda ake ɗagawa sama. A matsayin burodi, suna wakiltar Gurasar sama, wanda aka ba shi jan alkyabba a zauren gama-gari a kan hanyarsa ta zuwa gicciye. A zauren liyafar Belshazzar, wanda ya kasance alama ta zauren gama-gari inda aka ba Yesu jan alkyabba, ana ba da shi ga waɗanda suka fahimci rikicin da ke gab da aukuwa a cikin “Makoma ga Amirka”.

> Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.

> Sa’an nan sojojin gwamna suka kai Yesu cikin babban zauren fada, suka tattara dukan rundunar sojoji a gare shi. Suka tube shi, suka sa masa jan riga mai ruwan mulufi. Matiyu 27:27, 28.

The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.

Rigunan da aka ba waɗanda Daniyel yake wakilta shi ne rigar adalcin Kristi, wadda farar ce.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.

> Bari mu yi farin ciki, mu kuma yi murna, mu ba shi ɗaukaka; gama bikin auren Ɗan Ragon ya zo, matarsa kuma ta shirya kanta. Aka ba ta izini ta sa lallausan lilin, mai tsabta kuma fari; gama lallausan lilin nan shi ne ayyukan adalci na tsarkaka. Ruʼuya ta Yohanna 19:7, 8.

The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.

Rigar da aka ba waɗanda aka wakilta a matsayin Daniyel ja ne mai haske kuma fari, domin an wanke rigunansu da sabulun mai wankin tufafi, ta wurin mai wankin tufafin nan na Malakai sura ta uku, sa’ad da yake tsarkake ’ya’yan Lawi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.

> Amma wa zai iya jure ranar zuwansa? kuma wa zai tsaya sa’ad da ya bayyana? gama shi kamar wutar mai tacewa ne, kuma kamar sabulun mai wanki: Kuma zai zauna kamar mai tacewa, mai tsarkake azurfa: kuma zai tsarkake ‘ya’yan Lawi, ya kuma tsarkake su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Malachi 3:2, 3.

The robe is white, but only because it was washed in the scarlet blood of the lamb.

Taguwar fari ce, amma haka ne kaɗai domin an wanke ta cikin jinin jan mulufi na Ɗan Ragon.

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.

> Kuma daga Yesu Almasihu, wanda shi ne mashaidi mai aminci, ɗan fari daga cikin matattu, kuma shugaban sarakunan duniya. Gare shi wanda ya ƙaunace mu, ya kuma wanke mu daga zunubanmu cikin jininsa na kansa, Kuma ya mai da mu sarakuna da firistoci ga Allah da Ubansa; gare shi ɗaukaka da mulki su tabbata har abada abadin. Amin. Ru’ya ta Yohanna 1:5, 6.

The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.

Ambaton farko da aka yi game da sarkar zinariya shi ne a lokacin da aka naɗa Yusuf zuwa jagorancin Masar.

> And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.

> Sai Fir’auna ya ce wa Yusuf, Duba, na sa ka a kan dukan ƙasar Masar. Sai Fir’auna ya cire zobensa daga hannunsa, ya sa shi a hannun Yusuf, ya sa masa tufafin lilin mai laushi, ya kuma sa masa sarkar zinariya a wuyansa. Ya kuma sa shi ya hau karusar ta biyu wadda yake da ita; suka yi ta shela a gabansa suna cewa, Ku durƙusa: haka ya mai da shi mai mulki a kan dukan ƙasar Masar. Sai Fir’auna ya cire zobensa daga hannunsa, ya sa shi a hannun Yusuf, ya sa masa tufafin lilin mai laushi, ya kuma sa masa sarkar zinariya a wuyansa. Farawa 41:41–43.

The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”

Dalilin da ya sa Fir’auna ya naɗa Yusuf ya zama mai mulki a kan Masar, shi ne domin Yusuf ya iya fassara mafarkin Fir’auna na “lokatai bakwai,” dangane da hallakarwar iskar “gabas.”

> And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.

> Sai Fir’auna ya ce wa Yusufu, A mafarkina, ga shi, ina tsaye a bakin kogin: Sai ga shi, daga cikin kogin waɗansu shanu bakwai suka fito, masu ƙiba da kyau siffa; suka yi kiwo a cikin ciyawa: Sai ga shi, waɗansu shanu bakwai kuma suka fito a bayansu, raunana ƙwarai, marasa kyau sosai, kuma sirara, waɗanda ban taɓa ganin irinsu a dukan ƙasar Masar ba wajen muni: Sai shanun nan sirara, marasa kyawun siffa, suka cinye shanun nan bakwai na farko masu ƙiba: Da suka cinye su kuma, ba za a iya gane cewa sun cinye su ba; amma har yanzu suna nan marasa kyawun siffa, kamar yadda suke tun da farko. Sai na farka. Sai na gani a mafarkina, ga shi, zangarniya bakwai suka fito a kan kara ɗaya, cikakku kuma masu kyau: Sai ga shi, zangarniya bakwai, busassu, sirara, kuma iskar gabas ta ƙone su, suka tsiro a bayansu: Sai siraran zangarniyan suka cinye zangarniya bakwai masu kyau ɗin nan: Na kuma faɗa wa masu sihiri wannan; amma babu wanda zai iya bayyana mini shi. Sai Yusufu ya ce wa Fir’auna, Mafarkin Fir’auna ɗaya ne: Allah ya nuna wa Fir’auna abin da yake shirin yi. Farawa 41:17–25.

Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.

Yusufu ya fassara mafarkin Fir’auna bisa ga ƙa’idar “layi a kan layi”, domin da fari ya sanar da Fir’auna cewa mafarkai biyun ɗaya ne. Sa’an nan ya fassara kalmar “bakwai,” wadda aka danganta da “shanu,” da “kawunan hatsi,” a matsayin alamu. Kalmar “bakwai” a cikin wannan nassi ita ce kalma ɗaya da aka fassara da “sau bakwai,” a cikin Littafin Lawiyawa ashirin da shida. Yusufu ya fassara “bakwai” a matsayin alamar shekaru bakwai, ko kwanaki dubu biyu da ɗari biyar da ashirin. Yusufu da Daniyel dukansu suna fassara wata alama ce ta “sau bakwai” na Littafin Lawiyawa ashirin da shida.

In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.

A cikin mafarkin Fir’auna, yunwar ta samo asali ne ta wajen kawunan hatsi da “iskar gabas ta ƙone.” Bisa layi a kan layi, kamar yadda Yusuf ya yi amfani da shi kai tsaye, “iskar gabas” tana bayyana cewa Musulunci ne ke haifar da zamanin yunwa da rugujewar tattalin arziki da yake farawa sa’ad da aka ba Yusuf da Daniyel sarƙar zinariya, wadda take wakiltar ɗaga tutar alama ga duniya (Masar ta Yusuf), da kuma kiran sauran garken Allah su fito daga Babila ta (Daniyel).

The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.

Kahonin biyu na Ƙasar Amurka suna wakiltar dukan iko-ikn da annabcin Littafi Mai Tsarki ya wakilta a matsayin al’ummai biyu. Wannan zai haɗa da Faransa, wadda a annabce take ƙunshe da Saduma da Masar, da kuma Isra’ila wadda ta ƙunshi mulkokin arewa da na kudu, haka kuma da Daular Mediya da Farisa. Kahonin biyu na Mediya da Farisa a Daniyel sura ta takwas suna bayyana cewa ɗaya daga cikin kahonin mulkin yana tasowa ne a ƙarshe.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Sai na ɗaga idona, na duba, ga shi kuwa, a gaban kogin akwai wani rago mai ƙaho biyu; ƙahon nan biyu kuwa masu tsayi ne; amma ɗaya ya fi ɗayan tsayi, kuma mafi tsayin ya fito ne a ƙarshe. Daniyel 8:3.

The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.

Kahonin biyu na Mediya da Farisa suna wakiltar kahonin biyu na dabbar ƙasa, saboda haka dole ne ɗaya daga cikin kahonin dabbar ƙasa ya fi tsawo kuma ya fito daga baya. A lokacin ƙarshe a shekara ta 1798, mulkin dabbar ƙasa ya fara, kuma an kai kahon Furotesta zuwa Dutsen Karmel ta wurin Iliya annabi, wanda William Miller yake wakilta. Ya kamata a yi gwagwarmaya wadda ta bayyana bambanci tsakanin annabi na gaskiya da annabin ƙarya, abin da za a cika a gwajin Dutsen Karmel, wanda ya faru daga 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844.

Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.

An gano Adventism na Milleriyawa ta wurin tanadin Allah a matsayin annabi na gaskiya, a daidai lokacin da ƙungiyoyin Furotesta na Amurka suka komo ga Roma ta papacy, suka kuma zama ’ya’yanta mata. A shekara ta 1863, ƙahon Furotesta na gaskiya na Adventism na Milleriyawa ya koma cikin tarayya iri ɗaya da ridaddiyar Furotestantanci ta wurin komawa ga gurɓatacciyar hanyar nazarin Littafi Mai Tsarki irin ta ridaddiyar Furotestantanci, yayin da suka fara aikinsu na ci gaba-cikin-jere na ƙin saƙon Iliya. A cikin wannan lokaci guda ne Yaƙin Basasa na Amurka ya fara. (A lura cewa sa’ad da ake ƙin Ruhu Mai Tsarki, sai wani ruhu ya karɓi iko, kuma yaƙi ne kullum sakamakon.) A sa’an nan al’ummar ta rabu a zahiri, a siyasa, kuma a annabce. Ƙahon Republicanism, tun daga wannan lokaci zuwa gaba, zai kasance cikin gwagwarmaya mai ƙaruwa tsakanin manyan jam’iyyun siyasa biyu na farko.

From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.

Tun daga 1863, alamar rarrabuwa, domin shekarar ita ce ainihin tsakiyar yaƙin basasa tsakanin Arewa da Kudu, aka haifar da ƙungiyoyin siyasa biyu na ƙahon Republican da ƙungiyoyi biyu na ƙahon Protestant, waɗanda suka ƙunshi jam’iyyun Democratic da Republican, da kuma masu kiyaye Lahadi da masu kiyaye Asabar na Furotesta masu ridda. Wannan rarrabuwa mai ninki biyu na kowane ƙaho an misalta ta a kwanakin Almasihu ta wajen Sadukiyawa da Farisiyawa. Wata ƙungiya ta ƙi ƙa’idojin kafuwar gaba ɗaya, ɗayar kuma ta yi ikirarin goyon bayan ƙa’idojin kafuwar, amma a ƙarshe ta maye gurbinsu da al’adun mutane da kuma dabi’u.

On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.

A ranar 11 ga Satumba, 2001, an fara lokacin gwajin siffar dabbar ta annabci, kuma yana kai wa ga kololuwarsa a dokar Lahadi, ko kuma a liyafar maye ta Belshazzar. Dokar Lahadi ita ce alamar da ke nuna cewa haɗin coci da jiha ya kai cikakken bunƙasa. A wannan lokaci ne ƙahonin biyu na Jamhuriyanci mai ridda da Furotestantanci mai ridda sukan zama ƙaho guda na ridda, kuma a nan ne aka mai da Daniel ƙaho na uku, ko mai mulki na uku, ko ainihin ƙahon Furotesta wanda ya fito a ƙarshe kuma ya fi tsayi, gama a wannan lokaci ne ake ɗaga shi a matsayin tuta.

Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.

Yusuf da Daniyel su ne layi guda na annabci, gama bisa layi bisa layi, dukan annabawa suna bayyana kwanaki na ƙarshe. Dukansu sun gane “sau bakwai,” sa’ad da suka gan shi. “Iskar gabas” ta Musulunci tana shigowa ta ƙarƙashin katanga, yayin da suke ba Belshazzar da Fir’auna fassararsu game da abin da “Makomar Amirka” take. Suna sanye da “taguwar alkyabba” ta adalcin Almasihu, wadda ita ce “farar riga” da aka mai da haka ta wurin jinin Almasihu. An ɗaga su sama a matsayin tuta, kuma an wakilta su a matsayin rawani, ko sarƙar zinariya, yayin da suka zama mai mulki na uku wanda ya hau sama mafi girma kuma ya tashi a ƙarshe.

We will continue with Daniel chapter six, in the next article.

Za mu ci gaba da Daniyel sura ta shida a talifi na gaba.

> “In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.

> “A cikin wannan daren ƙarshe na mahaukaciyar wawanci, Belshazzar da manyan fadawansa sun cika ma’aunin laifinsu da kuma laifin mulkin Kaldiyawa. Hannun Allah mai hanawa ba zai ƙara iya kawar da muguntar da ke tafe ba. Ta wurin tanade-tanade masu yawa na ikonSa, Allah ya nemi ya koya musu girmama dokarsa. ‘Da mun warkar da Babila,’ in ji Shi game da waɗanda shari’arsu yanzu take kaiwa har sama, ‘amma ba ta warke ba.’ Irmiya 51:9. Saboda baƙin karkatar zuciyar ɗan adam mai ban mamaki, a ƙarshe Allah ya ga ya zama wajibi ya zartar da hukuncin da ba za a iya janyewa ba. Belshazzar zai fāɗi, mulkinsa kuma zai koma hannun waɗansu.” Annabawa da Sarakuna, 530.

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