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# Panium - Number Ten

Panium — Lamba Ta Goma

The Rise and Fall of Nations: Sealing the 144,000 and the Hidden Prophetic History of Daniel 11:10–16

Tashi da Faɗuwar Al’ummai: Hatimce Wa 144,000 da Boyayyen Tarihin Annabci na Daniyel 11:10–16

Author

Jeff Pippenger

Published

April 16, 2025

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The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.

Jigon da ke cikin ayoyi na goma sha ɗaya da goma sha biyu shi ne tashi da fāɗuwar sarkin kudu, kamar yadda haka ma yake game da tashi da fāɗuwar ƙarshe ta Ƙasar Amurka da aka wakilta cikin shugaban ƙasa na ƙarshe a aya ta biyu, wadda ita ce wakilin duniya na ƙarshe na ikon macijin; da kuma tashi da fāɗuwar ƙarshe ta Majalisar Ɗinkin Duniya da aka wakilta a ayoyi na uku da na huɗu. Ayoyi na biyar zuwa tara suna wakiltar tarihin ikon papanci daga 538 har zuwa 1798. 538 alama ce ta ƙarfafa ikon papanci, 1798 kuma alama ce ta mummunan raunin papanci, sabili da haka ayoyi na biyar zuwa tara suna wakiltar tashi da fāɗuwar ƙarshe ta dabbar. Aya ta goma tana nuna 1989 a matsayin fāɗuwar sarkin kudu kamar yadda aka wakilta a tsohuwar Tarayyar Soviet.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

> “An ba kowace al’umma da ta bayyana a fagen aiki izinin ta riƙe matsayinta a duniya ba, domin a ga ko za ta cika manufar ‘Mai Tsaro da Mai Tsarki.’ Annabci ya bi diddigin tashi da faɗuwar manyan daulolin duniya—Babila, Medo-Farisa, Girka, da Roma. Ga kowacce daga cikinsu, kamar yadda ya kasance ga al’ummai marasa irin wannan ƙarfi, tarihi ya maimaita kansa. Kowacce tana da lokacinta na jarrabawa, kowacce ta gaza, ɗaukakarta ta dusashe, ƙarfinta ya gushe, kuma wani ya karɓi matsayinta....”

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> “Daga tashi da fāɗuwar al’ummai kamar yadda aka bayyana a sarari a cikin shafukan Rubutun Mai Tsarki, ya kamata su koyi yadda ɗaukakar zahiri da ta duniya kawai ba ta da wani amfani. Babila, tare da dukan ikonta da ɗaukakarta, irinta wadda duniyarmu ba ta ƙara gani ba tun daga lokacin,—iko da ɗaukaka waɗanda ga mutanen wancan zamani suka zama kamar masu ƙarfi ne ƙwarai kuma masu dawwama,—ta yaya ta shuɗe sarai! Kamar ‘furen ciyawa’ ta lalace. Haka kuma duk abin da ba shi da Allah a matsayin tushensa yake lalacewa. Abin da kaɗai zai dawwama shi ne abin da yake daure da nufinsa kuma yake bayyana halinsa. Ka’idodinsa ne kaɗai tabbatattun abubuwan da duniyarmu ta sani.” Education, 177, 184.

Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.

Ayoyi na goma sha ɗaya da goma sha biyu suna bayyana tashin ƙarshe da fāɗuwar sarkin kudu, kamar yadda Rasha take wakilta. Ayoyi na goma sha uku zuwa goma sha biyar suna bayyana tashin ƙarshe da fāɗuwar Ƙasar Amirka. Dukan labarin annabci na sura ta goma sha ɗaya an gina shi bisa tsarin tashi da fāɗuwar mulkoki. Dole ne mai nazarin annabci ya yi la’akari da wannan gaskiya idan zai sami wata dama ta rarrabe saƙon annabci na sura ta goma sha ɗaya daidai.

The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”

Mahangarsa ta asali ta Daniyel sura ta goma sha ɗaya ita ce, tana ƙunshe da maimaitattun misalai na tashi da faɗuwar mulkoki. Sa’ad da Sister White ta ce, “Haka masarautar Medo-Farisa ta hallaka, haka kuma masarautun Girka da Roma,” tana nuna “Girka” a matsayin macijin, “Roma” a matsayin dabbar, kuma “Medo-Farisa” a matsayin annabin ƙarya. Tana bayyana tashin ƙarshe da faɗuwar ƙarshe ta masarautar duniya ta ƙarshe, wadda ta ƙunshi macijin, dabbar, da annabin ƙarya, waɗanda suka fara tashinsu a dokar Lahadi kuma suka kai duniya zuwa Armageddon cikin cikar Ru’ya ta Yohanna 16:12–21. Tana fuskantar da mutanen Allah zuwa ga “tashi da faɗuwar al’ummai kamar yadda aka bayyana sarai a cikin shafukan Rubutu Mai Tsarki” a matsayin mahangar da za a yi amfani da ita domin “a koyi yadda ɗaukakar zahiri da ta duniya kawai ba ta da wani amfani.”

The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.

Dalilin da ya sa muke bukatar “mu koyi yadda ɗaukakar waje da ta duniya kaɗai ba ta da wani amfani,” shi ne domin mu ƙara fahimtar cewa kowane abu yana lalacewa “wanda ba shi da Allah a matsayin tushensa.” Saboda haka, lamari ne na rai-ko-mutu mutum ya kasance yana da Allah ko kuwa ba shi da Allah a matsayin tushensa. Daga wannan mataki a gaban bunƙasar wannan tunani, sai Sister White ta fayyace abin da ake nufi da kasancewar Allah tushenka sa’ad da ta ce, “Abin da kaɗai zai iya dawwama shi ne abin da yake a ɗaure da nufinsa kuma yana bayyana halinsa.” Ta riga ta bayyana cewa duk abin da ba ya kan tushen Allah yana lalacewa, kuma ma’auni mai fuska biyu na abin da aka gina a kan tushen shi ne ko abu yana “a ɗaure da nufinsa,” da kuma ko yana “bayyana halinsa.” Halinsa shi ne tushensa.

Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.

Sa’an nan a jimla ta ƙarshe ta sakin layin, ta bayyana cewa “ƙa’idojinsa su ne kaɗai tabbatattun abubuwan da duniyarmu ta sani.” Halin Allah shi ne ƙa’idojinsa, kuma ƙa’idojinsa suna bayyana halinsa. Al’amari ne na rai ko mutuwa yadda ’yan Adam suke dangantaka da Allah a matsayin tushen dukan abubuwa. Ina jayayya cewa tsarin ginshiƙi na sura ta goma sha ɗaya ta Daniyel an gina shi ne a kan labarin tashi da fāɗuwar masarautu. Akwai wani sashe inda hurarrun maganganu suke sanar da mu irin nazarin da ya dace.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.

> “Akwai wani nazarin tarihi da bai kamata a hukunta ba. Tarihi mai tsarki yana ɗaya daga cikin darussan da ake koyarwa a makarantun annabawa. A cikin rubutaccen tarihin mu’amalolinsa da al’ummai an bi sawun Jehobah. Haka ma a yau, ya kamata mu yi nazarin mu’amalolin Allah da al’ummai na duniya. Ya kamata mu ga a cikin tarihi cikar annabci, mu binciki ayyukan Tanadi na Allah a cikin manyan motsin gyara, kuma mu fahimci ci gaban al’amura a cikin tsara al’ummai domin rikici na ƙarshe na babban jayayya.” The Ministry of Healing, 441.

A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.

Nazarin tarihi da aka tsarkake ana gane shi a matsayin nazarin yadda Allah yake mu’amala da al’ummai na duniya, haka kuma a cikin jagorancin Allah na tanadinsa ga ƙungiyoyin gyaranSa; saboda haka, tarihin da aka tsarkake ya ƙunshi layi na nazari na waje da kuma na ciki. Manufar amfani da tarihi wajen tabbatar da Kalmar annabcin Allah ita ce a yi amfani da wannan tarihin annabci domin “mu fahimci ci gaban abubuwan da suke faruwa cikin shirya al’ummai domin rikici na ƙarshe na babban gardama.” Sakin layin da ya gabata daga Sister White an ɗauko shi ne daga bayani mai haske ƙwarai game da wajabcin gina samfurin annabci na tarihin tsarkaka wanda yake bisa tsarin tushe da aka wakilta a cikin “tashi da fāɗuwar” masarautu.

> “As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.

> “A matsayin shiri domin aikin Kirista, mutane da yawa suna ganin yana da muhimmanci a sami faɗaɗɗen ilimi game da rubuce-rubucen tarihi da na tauhidi. Suna zato cewa wannan ilimin zai zama taimako a gare su wajen koyar da bishara. Amma wahalallen bincikensu a kan ra’ayoyin mutane yana karkata zuwa ga raunana hidimarsu, maimakon ƙarfafa ta. Sa’ad da nake ganin ɗakunan karatu cike da manyan mujallai masu nauyin ilimin tarihi da na tauhidi, sai in yi tunani, Don me ake kashe kuɗi a kan abin da ba gurasa ba ne? Babi na shida na Yohanna ya gaya mana fiye da abin da za a iya samu a cikin irin waɗannan ayyuka. Almasihu ya ce: ‘Ni ne Gurasar Rai: wanda ya zo gare Ni ba zai taɓa jin yunwa ba; kuma wanda ya gaskata da Ni ba zai taɓa jin ƙishi ba.’ ‘Ni ne Gurasar rai mai rai wadda ta sauko daga sama: in wani ya ci daga wannan Gurasar, zai rayu har abada.’ ‘Wanda ya gaskata da Ni yana da rai madawwami.’ ‘Kalmomin da nake faɗa muku, ruhu ne, kuma rai ne.’ Yohanna 6:35, 51, 47, 63.”

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.

> “Akwai irin nazarin tarihi da bai kamata a hukunta shi ba. Tarihi mai tsarki yana ɗaya daga cikin darussan da ake koyarwa a makarantun annabawa. A cikin tarihin yadda Ya yi mu’amala da al’ummai, an bi sawun Jehobah. Haka ma a yau, ya kamata mu yi la’akari da yadda Allah yake mu’amala da al’umman duniya. Ya kamata mu ga a cikin tarihi cikar annabci, mu yi nazarin yadda tanadi na Allah yake aiki cikin manyan ƙungiyoyin gyara, kuma mu fahimci yadda al’amura suke ci gaba a tattara al’ummai domin rikici na ƙarshe na babban gwagwarmaya.”

> “Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.

> “Irin wannan nazari zai ba da faffada, cikakkun ra’ayoyi game da rayuwa. Zai taimake mu mu fahimci wani ɓangare na dangantakarta da dogaro da juna, yadda cikin banmamaki aka ɗaure mu tare cikin babban ’yan’uwantakar al’umma da ƙasashe, da kuma yadda zalunci da ƙasƙantar da wani ɓangare guda ke nufin asara ga kowa har zuwa babban matsayi.

> “But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.

> “Amma tarihi, kamar yadda aka saba nazarinsa, yana magana ne a kan nasarorin da mutum ya samu, da cinye-cinyensa a yaƙi, da nasararsa wajen samun iko da ɗaukaka. Aikin Allah cikin al’amuran mutane ba a kula da shi. Kaɗan ne ke nazarin yadda manufarsa take cika a cikin tashin da faɗuwar al’ummai.

> “And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.

> “Kuma, zuwa wani babban matsayi, tauhidi, kamar yadda ake nazarinsa kuma ake koyar da shi, ba kome ba ne sai tarihin hasashen ɗan adam, wanda yake yi kawai domin ya ‘duhunta shawara da kalmomi marasa sani.’ Sau da yawa ƙwarai, manufar tara waɗannan littattafai masu yawa ba sosai ba ce domin a sami abincin hankali da rai, kamar yadda take buri ne na sanin masana falsafa da malamai na tauhidi, da kuma sha’awar gabatar da Kiristanci ga mutane cikin kalmomi da ƙa’idoji na ilimi.”

> “Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.

> “Ba dukan littattafan da aka rubuta ba ne za su iya cika manufar rayuwa mai tsarki. ‘Ku koyi daga gare Ni,’ in ji Babban Malamin, ‘ku ɗauki karkiyata a kanku,’ ‘ku koyi tawali’una da ƙasƙantar zuciyata.’ Girman kai na hankalinku ba zai taimake ku ba wajen sadarwa da rayukan da suke hallaka saboda rashin gurasar rai. A cikin nazarin waɗannan littattafai kuna barinsu suna maye gurbin darussa na aikace da ya kamata ku kasance kuna koya daga Almasihu. Da sakamakon wannan nazari ba a ciyar da mutane. Kaɗan ƙwarai daga cikin binciken da yake gajiyar da hankali yake samar da abin da zai taimaki mutum ya zama ma’aikaci mai nasara domin rayuka.”

> “The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.

> “Mai Ceto ya zo ‘domin ya yi wa matalauta bishara.’ Luka 4:18. A cikin koyarwarsa ya yi amfani da kalmomi mafi sauƙi da kuma alamu mafi bayyana. Kuma an ce ‘talakawa kuwa suna saurarensa da murna.’ Markus 12:37. Waɗanda suke neman su yi aikinsa domin wannan lokaci suna bukatar fahimta mafi zurfi game da darussan da ya bayar.”

> “The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.

> “Kalmomin Allah mai rai su ne mafi ɗaukaka a cikin dukan ilimi. Waɗanda suke yi wa mutane hidima suna bukatar su ci daga gurasar rai. Wannan zai ba su ƙarfin ruhaniya; sa’an nan za su kasance a shirye su yi wa kowane irin rukuni na mutane hidima.” The Ministry of Healing, 441–443.

Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.

’Yar’uwa White ta ƙara bayyana cewa gane yadda ikon Allah yake aiki wajen naɗa sarakuna da kuma sauke sarakuna bisa ga zaɓin da sarkin ya yi shi ne ainihin falsafar nazarin tarihi.

> “In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.

> “A cikin tarihin al’ummai, mai nazarin maganar Allah na iya ganin cikakken cikar annabcin Allah a zahiri. Babila, da aka ragargaza aka karya a ƙarshe, ta shuɗe ne domin a lokacin wadata sarakunanta sun ɗauki kansu a matsayin waɗanda ba su dogara ga Allah ba, kuma sun jingina ɗaukakar mulkinsu ga abin da ɗan adam ya cim ma. Masarautar Mediya da Farisa ta fuskanci fushin Sama domin a cikinta an tattake dokar Allah a ƙarƙashin ƙafa. Tsoron Ubangiji bai sami wuri a cikin zukatan mafi rinjayen mutane ba. Mugunta, saɓo, da lalaci sun yi rinjaye. Mulkokin da suka biyo baya sun ma fi haka ƙasƙanci da ruɓewa; kuma suka nutse ƙasa da ƙasa a ma’aunin darajar ɗabi’a.”

> “The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.

> “Ikon da kowane mai mulki a duniya yake aiwatarwa, daga Sama ne aka ba shi; kuma nasararsa tana dogara ne ga yadda yake amfani da ikon da aka haka aka ba shi. Ga kowannensu kuma maganar Mai Tsaro na allahntaka ita ce, ‘Na ɗaura maka ɗamara, ko da yake ba ka san Ni ba.’ Ishaya 45:5. Kuma ga kowannensu kalmomin da aka faɗa wa Nebukadnezzar a dā su ne darasin rai: ‘Ka daina zunubanka ta wurin adalci, da mugayen ayyukanka ta wurin nuna jinƙai ga matalauta; watakila zaman lafiyarka zai daɗe.’ Daniyel 4:27.”

> “To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

> “Don fahimtar waɗannan abubuwa,—don fahimtar cewa, ‘adalci yana ɗaukaka al’umma;’ cewa ‘kursiyi ana kafa shi da adalci,’ kuma ‘ana riƙe da shi ta wurin jinƙai;’ don gane yadda waɗannan ƙa’idodi suke bayyana a aikace cikin bayyanar ikonsa wanda ‘yana tuɓe sarakuna, yana kuma naɗa sarakuna,’—wannan ne fahimtar falsafar tarihi. Karin Magana 14:34; 16:12; 20:28; Daniyel 2:21.

> “In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.

> “A cikin maganar Allah kaɗai ne aka bayyana wannan a sarari. A nan an nuna cewa ƙarfin al’ummai, kamar na ɗaiɗaikun mutane, ba ya samuwa cikin damammaki ko sauƙaƙu da suke bayyana kamar suna sa su zama waɗanda ba za a iya rinjaya ba; ba ya samuwa cikin girman da suke taƙama da shi. Ana auna shi ne gwargwadon amincin da suke cika nufin Allah da shi.” Annabawa da Sarakuna, 501, 502.

The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.

Jigon da ke cikin ayoyi na goma sha ɗaya da na goma sha biyu shi ne tashi da fāɗuwar sarkin kudu, amma mafi muhimmanci ayoyin suna nuna hatimcewar dubu ɗari da arba’in da huɗu, da kuma na biyu cikin gwaje-gwaje uku da suka fara a lokacin ƙarshe a shekarar 1989 kamar yadda aka wakilta a aya ta goma.

That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.

Wannan hatimi an wakilta shi ta wurin Daniyel a kogon zakuna, samari ukun nan a cikin tanderun wuta mai zafi, Daniyel da samari ukun nan suna addu’a domin su fahimci mafarkin Nebukadnezzar game da siffar namomin jeji a sura ta biyu, Daniyel yana yin addu’ar Lawiyawa ashirin da shida a sura ta tara, masu hikima waɗanda suka fahimci ƙaruwa ta ilimi, Yoshuwa da aka cire zunubinsa a Zakariya sura ta uku, Zarubabel a sura ta huɗu, Yusuf yana zama mai mulki na biyu a Masar, almajiran a ɗakin sama na kwanaki goma kafin Fentikos, Millerites a taron sansani na Exeter, Li’azaru yana jagorantar jerin gwanon a Shigowar Nasara, da kuma dubu ɗari da arba’in da huɗu a Ru’ya ta Yohanna sura ta bakwai.

Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.

Aya ta goma sha ɗaya ta zo ne a shekarar 2014 a farkon yaƙin Yukiren, kuma a cikin watan Yuli na shekarar 2023 gwajin gani, inda mutanen Allah ake “mayar da su farare,” ya fara. Layi na biyar a babi na goma sha ɗaya shi ne ayoyi na goma sha uku zuwa goma sha biyar.

## Fifth Line Overview

Bita ta Biyar

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.

> Gama sarkin arewa zai komo, ya kuma tattara taro mafi yawa fiye da na farko; kuma lalle zai zo, bayan wasu shekaru, da babban runduna, da dukiya mai yawa. A waɗancan kwanaki kuma mutane da yawa za su tashi gāba da sarkin kudu; masu fashi kuma daga mutanenka za su ɗaukaka kansu domin su tabbatar da wahayin; amma za su fāɗi. Saboda haka sarkin arewa zai zo, ya tara tudu, ya kuma ƙwace birane mafi ƙarfi da katanga; rundunonin kudu kuma ba za su iya tsayawa ba, haka kuma zaɓaɓɓun mutanensa; ba kuwa za a sami wani ƙarfi na tsayawa ba. Daniyel 11:13–15.

These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”

An cika waɗannan ayoyi a shekara ta 200 K.H., kuma suna bayyana Yaƙin Panium, wanda ya ƙunshi sarakuna masu gaba da juna da ƙawancensu; haka kuma waɗannan ayoyi su ne maƙasudin tarihi inda Roma ta arna ta fara tabbatar da kanta a cikin tarihin Daniyel sura ta goma sha ɗaya. Ayoyin sun haɗa da tashin ƙarshe da faɗuwar mulki na shida na annabcin Littafi Mai Tsarki, amma kuma da tarihin Littafi Mai Tsarki na ziyarar Almasihu zuwa Kaisariya Filibbi, inda Bitrus ya nuna wurin rufe hatimin dubu ɗari da arba'in da huɗu. Wannan tarihin yana zama misali na rufe hatimin dubu ɗari da arba'in da huɗu tare da zuwan gwaji na uku cikin gwaje-gwaje uku na sura ta goma sha biyu, wanda ya ƙunshi kasancewa “an tsarkake, an mai da fari, kuma an gwada.”

These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.

Waɗannan ayoyi uku suna kaiwa ga aya ta goma sha shida inda aka wakilta dokar Lahadi a cikin Ƙasar Amirka. Sa’ad da taron zangon Exeter ya ƙare a ranar 17 ga Agusta, 1844, budurwai masu hikima suka ɗauki saƙon Kukan Tsakar Dare suka baza shi a duk gabar tekun gabashin Ƙasar Amirka cikin kwanaki sittin da shida. Akwai wani lokaci sa’ad da dukan budurwai suka farka, amma wani rukuni ba shi da mai, tare da dukan abin da wannan yake nuni da shi. Sa’ad da aka canja sunan Simon Barjona ya zama Bitrus, an nuna hatimin ɗari da arba’in da huɗu. Tun daga wannan lokaci zuwa gaba Yesu ya fara koya wa almajirai game da al’amuran da suke da alaƙa da gicciye.

The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.

Gicciye alama ce ta ƙarshen lokacin gwaji, kuma an tashe William Miller, wanda Yahaya Mai Baftisma ya wakilta a alamance, shi kuma Yahaya Mai Baftisma Iliya ya riga ya wakilta a alamance, domin ya gabatar da “abubuwan da suke da alaƙa da ƙarshen lokacin gwaji,” kamar yadda Yahaya Mai Baftisma da Iliya duka suka yi. Yahaya ya faɗi haka.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Amma da ya ga da yawa daga cikin Farisiyawa da Sadukiyawa suna zuwa ga baftismarsa, sai ya ce musu, Ya ku zuriyar macizai masu dafi, wa ya gargaɗe ku ku gudu daga fushin da ke zuwa? Matiyu 3:7.

Elijah said it this way.

Iliya ya faɗe shi ta wannan hanya.

> And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.

> Ahab kuwa ya yi gunkiyar Asherah; Ahab kuma ya ƙara aikata abin da ya fusata Ubangiji Allah na Isra’ila fiye da dukan sarakunan Isra’ila da suka riga shi. A zamaninsa ne Hiyel mutumin Betel ya sāke gina Yeriko: ya aza harsashinta a kan Abiram ɗan farinsa, ya kuma kafa ƙofofinta a kan Segub ƙaramin ɗansa, bisa ga maganar Ubangiji, wadda ya faɗa ta bakin Yoshua ɗan Nun. Iliya mutumin Tishbe kuwa, wanda yake daga cikin mazaunan Gileyad, ya ce wa Ahab, “Muddin Ubangiji Allah na Isra’ila, wanda nake tsaye a gabansa, yana raye, ba raɓa ko ruwan sama da za su sauka a waɗannan shekaru, sai dai bisa ga maganata.” 1 Sarakuna 16:33–17:1.

Speaking of William Miller’s work as a modern reformer Sister White stated:

Da take magana game da aikin William Miller a matsayin mai kawo gyara na zamani, Sister White ta bayyana cewa:

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Ya zama dole a farkar da mutane game da hatsarin da ke kansu; a tashe su domin su shirya domin manyan abubuwan da suka shafi ƙarshen lokacin alheri.” The Great Controversy, 310.

The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.

Ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya suna wakiltar “abubuwan da suke da alaƙa da ƙarshen ƙofar alheri.” An warware hatimin waɗannan abubuwa a lokacin ƙarshe a shekara ta 1989, kuma aka bayyana su a sarari.

> “Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. T he words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

> “Kafin gicciye Shi, Mai Ceto ya bayyana wa almajiransa cewa za a kashe Shi, kuma zai tashi kuma daga kabari, kuma mala’iku suna nan domin su sa maganganunsa su yi tasiri a cikin tunani da zukata. Amma almajiran suna sa ran ’yanci na ɗan lokaci daga karkiyar Roma, kuma ba su iya jure tunanin cewa Shi wanda dukan bege-bege nasu suka ta’allaka a gare Shi zai sha mutuwa ta wulakanci ba. Kalmomin da suke bukatar su tuna an kore su daga tunaninsu; kuma sa’ad da lokacin gwaji ya zo, ya same su ba su shirya ba. Mutuwar Yesu ta hallaka begensu gaba ɗaya kamar dai bai riga ya faɗa musu ba. Haka ma a cikin annabce-annabce an buɗe mana nan gaba a fili kamar yadda aka buɗe ta ga almajiran ta wurin kalmomin Almasihu. Abubuwan da suke da alaƙa da ƙarshen lokacin alheri da aikin shirye-shirye domin lokacin wahala, an gabatar da su sarai. Amma taro masu yawa ba su da fahimtar waɗannan muhimman gaskiyoyi fiye da kamar ba a taɓa bayyana su ba. Shaiɗan yana fakon kama ya kawar da kowane tasiri da zai sa su yi hikima zuwa ga ceto, kuma lokacin wahala zai same su ba su shirya ba.” The Great Controversy, 595.

It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.

A Kaisariya Filibi ne, wato Panium, wanda yake ayoyi na goma sha uku zuwa goma sha biyar, Kristi ya fara koyar da almajiransa game da gicciye, ta haka yana zama alamar tarihin taron sansanin Exeter har zuwa 22 ga Oktoba, 1844. A farkon motsin gyara na dubu ɗari da arba’in da huɗu an buɗe “abubuwan da suke da nasaba da ƙarshen lokacin alheri,” kuma a ƙarshen motsin dubu ɗari da arba’in da huɗu “abubuwan da suke da nasaba da ƙarshen lokacin alheri” suna buɗe a cikin ɓoyayyen tarihin aya ta arba’in.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “A yau, cikin ruhu da ikon Iliya da na Yohanna Mai Baftisma, manzannin da Allah ya naɗa suna jawo hankalin duniya mai fuskantar shari’a zuwa ga manyan al’amura masu tsanani da ba da daɗewa ba za su faru dangane da sa’o’in ƙarshe na lokacin jinƙai da bayyanar Almasihu Yesu a matsayin Sarkin sarakuna, Ubangijin ubangidai.” Annabawa da Sarakuna, 715, 716.

The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.

“Abubuwan da suka danganci ƙarshen lokacin alheri” su ne abubuwan da aka buɗe hatiminsu a cikin ɓoyayyen tarihin aya ta arba’in. A cikin Zakariya sura ta uku an kwatanta al’amuran ƙarshe na shari’ar bincike. Ruhu mai hurarru ya haɗa shaidar Zakariya da waɗanda aka sa musu hatimi a cikin Ezekiyel sura ta tara.

> “The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.

> “Mutanen Allah suna nishi kuma suna kuka saboda abubuwan banƙyama da ake aikatawa a cikin ƙasar. Cikin hawaye suna gargaɗin mugaye game da haɗarinsu na take dokar Allah, kuma da baƙin cikin da ba za a iya furtawa ba suna ƙasƙantar da kansu a gaban Ubangiji saboda nasu laifuffuka. Mugaye suna yi wa baƙin cikinsu ba’a, suna izgili da manyan roƙe-roƙensu masu tsanani, suna kuma raina abin da suke kira rauninsu. Amma azaba da ƙasƙantar da kai na mutanen Allah shaida ce bayyananniya cewa suna sāke samun ƙarfi da ɗaukakar hali da suka rasa sakamakon zunubi. Domin suna ƙara kusantar Almasihu ne, kuma idanunsu suna a kan cikakkiyar tsarkinsa, shi ya sa suke gane muguntar zunubi mai wuce kima sarai. Nadamarsu da ƙasƙantar da kansu sun fi karɓuwa a gaban Allah ƙwarai fiye da ruhun masu dogaro da kansu da girman kai na waɗanda ba su ga wani dalilin makoki ba, waɗanda suke raina tawali’un Almasihu, kuma suke da’awar kamala alhali suna keta tsattsarkar dokar Allah. Tawali’u da ƙanƙantar zuciya su ne sharuɗɗan ƙarfi da nasara. Kambin ɗaukaka yana jiran waɗanda suke rusuna a gindin gicciye. Masu albarka ne waɗannan masu makoki, gama za a ta’azantar da su.”

> “The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.

> “Masu aminci, masu addu’a, kamar an kulle su tare da Allah ne. Su kansu ba su san yadda aka tsare su da ƙarfi ba. Ana iza su da Shaidan, sarakunan wannan duniya kuwa suna neman halaka su; amma da za a buɗe idanunsu, kamar yadda aka buɗe idanun bawan Elisha a Dothan, da sun ga mala’ikun Allah suna sansani kewaye da su, suna kuma, ta wurin haskensu da ɗaukakarsu, hana rundunonin duhu ci gaba.”

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”

> “Yayinda mutanen Allah suke ƙasƙantar da rayukansu a gabansa, suna roƙon tsarkin zuciya, sai a ba da umarni, ‘Ku cire musu ƙazantattun tufafin nan’; kuma a furta kalmomin ƙarfafawa, ‘Ga shi, na sa muguntarki ta rabu da ke, kuma zan tufatar da ke da sababbin tufafi.’ Tufafin marar aibi na adalcin Almasihu kuwa a sa a kan ’ya’yan Allah waɗanda aka gwada, aka jarraba, amma duk da haka suka kasance masu aminci. Ragowar da aka rena an tufatar da su da tufafi masu ɗaukaka, ba za a ƙara taɓa ƙazantar da su da lalacewar duniya ba har abada. An riƙe sunayensu a cikin littafin rai na Ɗan Rago, an rubuta su tare da masu aminci na dukan zamanai. Sun yi tsayayya da dabarun mai ruɗi; ba a kau da su daga aminci da biyayyarsu ba ta wurin gurnanin macijin nan. Yanzu kuwa suna cikin cikakkiyar kariya har abada daga makircin mai jaraba. An ɗora zunubansu a kan mafarin zunubi. Kuma ragowar ba kawai an gafarta musu ba ne, an kuma karɓe su, amma an girmama su. ‘Kyakykyawan rawani’ aka sa a kan kawunansu. Za su zama kamar sarakuna da firistoci ga Allah. Yayinda Shaiɗan yake dagewa da zarge-zargensa yana kuma neman hallaka wannan taro, mala’iku masu tsarki, waɗanda ba a ganinsu, suna ta kai-komo, suna sa musu hatimin Allah mai rai. Waɗannan su ne waɗanda suke tsaye a kan Dutsen Sihiyona tare da Ɗan Rago, suna da sunan Uba a rubuce a goshinsu. Suna raira sabuwar waƙa a gaban kursiyin, waƙar nan da ba wanda zai iya koya sai mutum ɗari da dubu arba’in da huɗu kawai, waɗanda aka fanso daga duniya. ‘Waɗannan su ne masu bin Ɗan Rago duk inda ya tafi. Waɗannan su ne aka fanso daga cikin mutane, su ne nunan fari ga Allah da kuma ga Ɗan Rago. Kuma a bakinsu ba a sami yaudara ba: gama su marasa aibu ne a gaban kursiyin Allah.’”

> “Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.

> “Yanzu an kai ga cikakken cikar waɗannan kalmomin Mala’ikan: ‘Ka ji yanzu, ya Joshuwa babban firist, kai da abokan aikinka da suke zaune a gabanka: gama su mutane ne abin al’ajabi: gama, duba, Zan fito da Bawana, Reshen nan.’ An bayyana Almasihu a matsayin Mai-Fansa kuma Mai-Ceton mutanensa. Yanzu kuwa da gaske ragowar nan su ne ‘mutane abin al’ajabi,’ kamar yadda hawaye da ƙasƙantar da su ta aikin hajjin su suke ba da wuri ga farin ciki da daraja a gaban Allah da Ɗan Ragon. ‘A wannan rana reshen Ubangiji zai zama kyakkyawa da ɗaukaka, kuma ’ya’yan ƙasa za su zama abin fifiko da ƙawa ga waɗanda suka tsira na Isra’ila. Kuma zai zama, wanda ya rage a Sihiyona, da wanda ya zauna a Urushalima, za a kira shi mai tsarki, wato kowane ɗaya da aka rubuta cikin masu rai a Urushalima.”’ Testimonies, juzu’i na 5, 474–476.

The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.

Mutane dubu ɗari da arba’in da huɗu da ke cikin littafin Ru’ya ta Yohanna su ne ƙungiyar Ezekiyel waɗanda aka “hatimce” yayinda suke “nishi suna kuka” saboda abubuwan banƙyama da suke cikin ƙasar. Ana hatimce su ne sa’ad da aka ba su rigar adalcin Almasihu da kuma kyakkyawan rawani wanda yake wakiltar “sarakuna da firistoci” na Bitrus, waɗanda ba mutanen Allah ba ne a da, amma yanzu sun zama mutanen Allah.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.

> Amma ku jinsi ne zaɓaɓɓe, firistoci na sarauta, al'umma mai tsarki, jama'a ta musamman; domin ku bayyana yabon wanda ya kira ku daga duhu zuwa ga haskensa mai banmamaki: Ku da a dā ba al'umma ba ne, amma yanzu ku ne jama'ar Allah: ku da ba ku sami jinƙai ba, amma yanzu kun sami jinƙai. Ya ƙaunatattu, ina roƙonku kamar baƙi da mahajjata, ku nisanci sha'awace-sha'awacen jiki, waɗanda suke yaƙi da rai; Ku kasance da halin kirki a tsakiyar Al'ummai: domin, inda suke faɗar mugunta a kanku kamar masu aikata mugunta, ta wurin kyawawan ayyukanku waɗanda za su gani, su ɗaukaka Allah a ranar ziyararsa. 1 Bitrus 2:9–12.

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Yanzu fa, in dai za ku yi biyayya ga muryata ƙwarai, ku kiyaye alkawarina kuma, to, za ku zama taska ta musamman a gare ni fiye da dukan al’ummai; gama dukan duniya tawa ce. Kuma za ku zama mini mulkin firistoci, da al’umma mai tsarki. Waɗannan su ne kalmomin da za ka faɗa wa ’ya’yan Isra’ila. Fitowa 19:5, 6.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “A cikin kwanakin ƙarshe na tarihin wannan duniya, alkawarin Allah da mutanensa masu kiyaye dokokinsa za a sāke sabunta shi. ‘A wannan rana zan yi musu alkawari tare da namomin jeji, da tsuntsayen sararin sama, da abubuwa masu rarrafe a ƙasa: kuma zan karya baka da takobi da yaƙi daga duniya, kuma zan sa su kwanta lafiya. Kuma zan ɗaura aurenki da ni har abada; i, zan ɗaura aurenki da ni cikin adalci, da shari’a, da ƙauna mai jinƙai, da jinƙai. Zan ma ɗaura aurenki da ni cikin aminci; kuma za ki san Ubangiji.’”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> “‘Kuma zai faru a wannan rana, zan ji, in ji Ubangiji, zan ji sammai, su kuwa za su ji ƙasa; ƙasa kuma za ta ji hatsi, da ruwan inabi, da mai; su kuwa za su ji Yezire’el. Zan kuma shuka ta domin kaina a cikin ƙasa; zan ji tausayin wadda ba ta sami jinƙai ba; kuma zan ce wa waɗanda ba mutanena ba ne, Ku mutanena ne; su kuma za su ce, Kai ne Allahna.’ Hosiya 2:14–23.”

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘A wannan rana, ... ragowar Isra’ila, da waɗanda suka tsira daga gidan Yakubu, ... za su dogara ga Ubangiji, Mai Tsarkin Isra’ila, da gaskiya.’ Ishaya 10:20. Daga ‘kowace al’umma, da kabila, da harshe, da jama’a’ za a sami waɗanda za su amsa saƙon nan da farin ciki, ‘Ku ji tsoron Allah, ku kuma ba shi ɗaukaka; gama sa’ar shari’arsa ta zo.’ Za su juya daga kowane gunki da yake ɗaure su ga wannan duniya, kuma za su ‘yi sujada ga wanda ya halicci sama, da ƙasa, da teku, da maɓuɓɓugan ruwaye.’ Za su ‘yantar da kansu daga kowane irin saƙaƙƙen ɗaurewa, kuma za su tsaya a gaban duniya a matsayin abubuwan tunawa na jinƙan Allah. Masu biyayya ga kowane abin da Allah ya umarta, mala’iku da mutane za su gane su a matsayin waɗanda ‘suke kiyaye umarnan Allah, da bangaskiyar Yesu.’ Ru’ya ta Yohanna 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Ga shi, kwanaki suna zuwa, in ji Ubangiji, da mai nome zai riski mai girbi, kuma mai tattake inabi zai riski mai shuka iri; duwatsu kuwa za su zubo ruwan inabi mai zaƙi, dukan tuddai kuma za su narke. Zan kuma maido da bautar mutanena Isra’ila, za su kuwa gina biranen da suka lalace, su zauna a cikinsu; za su dasa gonakin inabi, su sha ruwansu; za su kuma yi lambuna, su ci amfaninsu. Zan dasa su a ƙasarsu, ba kuwa za a ƙara tumɓuke su daga ƙasar da na ba su ba, in ji Ubangiji Allahnka. Amos 9:13–15.’” Review and Herald, February 26, 1914.

It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.

A bayyane yake cewa tun daga lokacin da aka sa wa zaɓaɓɓiyar tsara ta ƙarshe daga cikin mutum dubu ɗari da arba’in da huɗu hatimi, har yanzu akwai Al’ummai waɗanda salon rayuwar (mu’amalar) mutum dubu ɗari da arba’in da huɗu zai iya rinjaya a ranar ziyarar Al’ummai.

> “Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.

> “Ba ikon mutum ba, ba kuma ƙarfinsa ba ne ya kafa cocin Allah, kuma ba su kuma iya hallaka ta ba. Ba a kan dutsen ƙarfin mutum aka gina cocin ba, sai dai a kan Almasihu Yesu, Dutsen Madawwami, aka kafa cocin, ‘kuma ƙofofin jahannama ba za su rinjaye ta ba.’ Matiyu 16:18. Kasancewar Allah yana ba da dawwama ga aikinsa. ‘Kada ku dogara ga sarakuna, ko ga ɗan mutum,’ ita ce maganar da take zo mana. Zabura 146:3. ‘A cikin natsuwa da cikin dogara ne ƙarfinku zai kasance.’ Ishaya 30:15. Aikin Allah mai ɗaukaka, wanda aka kafa a kan madawwamman ƙa’idodin adalci, ba zai taɓa zama banza ba. Zai ci gaba daga ƙarfi zuwa ƙarfi, ‘ba da ƙarfi ba, ba kuwa da iko ba, sai dai da Ruhuna, in ji Ubangijin runduna.’ Zakariya 4:6.”

> “The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

> “Alkawarin nan, ‘Hannuwan Zerubbabel ne suka kafa harsashin wannan gida; hannuwansa kuma su ne za su gama shi,’ ya cika a zahiri. Aya ta 9. ‘Dattawan Yahudawa suka yi ta gini, suka kuma yi nasara ta wurin annabcin Haggai annabi da Zakariya ɗan Iddo. Suka gina, suka kuma gama shi, bisa ga umarnin Allah na Isra’ila, kuma bisa ga umarnin Sairus, da Darius, da Artaxerxes sarkin Farisa. Aka kuma gama wannan gida a rana ta uku ga watan Adar [wata na goma sha biyu], wanda yake a shekara ta shida ta mulkin Darius sarki.’ Ezra 6:14, 15.” Annabawa da Sarakuna, 595, 596.

Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”

Ayoyi na goma sha uku zuwa goma sha biyar suna wakiltar abubuwan annabci da suke kai wa ga rufe ƙofar jarrabawa ga masu kiyaye Asabar a lokacin dokar Lahadi. Haka kuma suna wakiltar mataki na uku cikin matakai uku da ke cikin aya ta goma ta Daniyel goma sha biyu. Aya ta goma ita ce “tsarkakewa,” ayoyi na goma sha ɗaya da goma sha biyu suna wakiltar “an mai da su fari,” kuma ayoyi na goma sha uku zuwa goma sha biyar suna wakiltar gwajin tantancewa inda budurwai masu kiyaye Asabar ake “gwada su.”

The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.

Saƙon cikin gida a cikin littafin Daniyel an wakilta shi ta hangen kogin Ulai na surori bakwai zuwa tara, kuma saƙon waje an wakilta shi ta hangen kogin Hiddekel na surori goma zuwa goma sha biyu. Sura ta goma sha biyu ita ce ƙolin duka hangen cikin gida da na waje, kuma tana gabatar da hanyar da Almasihu yake tada kuma yake tsarkake mutum dubu ɗari da arba’in da huɗu. Ayoyi goma zuwa goma sha shida suna wakiltar ɓoyayyen tarihin aya ta arba’in daga 1989 har zuwa dokar Lahadi ta aya ta arba’in da ɗaya da goma sha shida. Ayoyin da suka dace cikin ɓoyayyen tarihin suna wakiltar cikakkiyar cikar aya ta goma ta sura ta goma sha biyu.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.

> Mutane da yawa za a tsarkake su, a mai da su farare, kuma a gwada su; amma mugaye za su yi mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Kuma daga lokacin da za a kawar da hadayar yau da kullum, kuma a kafa abin ƙyama mai haddasa hallaka, za a yi kwanaki dubu ɗaya da ɗari biyu da casa’in. Mai albarka ne wanda ya jira, ya kuma kai ga kwanaki dubu ɗaya da ɗari uku da talatin da biyar. Daniyel 12:10–12.

The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.

“Masu hikima” waɗanda suka fahimci ayoyi goma zuwa goma sha shida, kuma aka sa musu hatimi duka ta fuskar “hankali” da ta “ruhu,” su ne waɗanda suka fahimci saƙon annabci na waje da aka wakilta a cikin ɓoyayyen tarihin aya ta arba’in, kuma sun kafu ta fuskar “hankali” cikin wannan fahimta kafin dokar Lahadi. “Masu hikima” su ne waɗanda saƙon ciki da aka wakilta ta Wahayin Yahaya sura ta goma sha ɗaya da aya ta goma sha ɗaya ya sāke su, kuma sun kafu cikin wannan gogewa kafin dokar Lahadi.

The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.

“Masu hikima” su ne waɗanda suka karɓi “albarka” mai dangantaka da “jira,” abin da ke nuna dubu ɗari da arba’in da huɗu a matsayin waɗanda suke cika cikawar cikakkiya kuma ta ƙarshe ta budurwai goma. Ru’ya ta Yohanna goma sha ɗaya aya ta goma sha ɗaya ta zo a cikin Yuli na shekara ta 2023, saboda haka ta nuna “lokacin ƙarshe,” sa’ad da Daniyel da Ru’ya ta Yohanna suka yi alama da shaidu biyu cewa ƙaruwa cikin ilimi da aka buɗe hatiminsa a cikin Yuli na shekara ta 2023 tana bayyana tsarin hatimtar dubu ɗari da arba’in da huɗu. Goma sha ɗaya da goma sha ɗaya sun yi ashirin da biyu, wanda alama ce ta haɗuwar allahntaka da bil’adama, kuma waɗanda suka wuce ta cikin matakai uku na tsarkakewa da ke haifar da dubu ɗari da arba’in da huɗu an bayyana su a cikin Daniyel goma sha biyu, aya ta goma sha biyu, suna ba da wata alamar Palmoni, gama goma sha biyu sau goma sha biyu daidai yake da dubu ɗari da arba’in da huɗu.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a maƙala ta gaba.

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