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# The Book of Daniel - Number One-Hundred and Ninety-Seven

Littafin Daniyel - Na ɗari da casa’in da bakwai

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

Bayyanar Al’amuran Annabci: Taro na Biyu na Almasihu da Matsayin Addinin Musulunci a Ƙarshen Zamani cikin Labarin Ru’ya ta Yohanna

Author

Jeff Pippenger

Published

April 29, 2024

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We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Yanzu muna gane cewa ɗaya daga cikin al’amuran da tsawar bakwai suka wakilta shi ne aikin Almasihu na tattara mutanensa a karo na biyu, wanda ya fara yi a watan Yuli, 2023. Tarihin Millerite ya nuna cewa ana cika wannan aiki ne tare da yaƙin Musulunci a matsayin bayan-fage na saƙon.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Saƙon shi ne Wahayin Yesu Almasihu, wanda aka buɗe hatiminsa a ɗan gabanin lokacin jarrabawa ya rufe, amma ana ɗaukar wannan saƙo ne ta wurin (a sanya shi cikin mahallin) saƙon masifa ta uku. A daidai lokacin da Ubangiji yake miƙa hannunsa a karo na biyu a shekara ta 1849, ‘Yar’uwa White tana yin sharhi a kan girgizar al’ummai masu fushi, wadda alama ce ta Musulunci.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “A ranar 16 ga Disamba, 1848, Ubangiji ya ba ni wahayi game da girgizar ikon sammai. Na ga cewa sa’ad da Ubangiji ya ce, ‘sama,’ wajen ba da alamu da aka rubuta ta wurin Matta, Markus, da Luka, yana nufin sama ne; kuma sa’ad da ya ce, ‘ƙasa,’ yana nufin ƙasa ne. Ikon sama su ne rana, wata, da taurari. Su ne masu mulki a cikin sammai. Ikon ƙasa kuwa su ne waɗanda suke mulki a kan ƙasa. Za a girgiza ikon sama da muryar Allah. Sa’an nan kuma za a motsa rana, wata, da taurari daga wurarensu. Ba za su shuɗe ba, amma za a girgiza su da muryar Allah.”

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Gizagizai masu duhu, masu nauyi suka taso suka yi karo da juna. Sararin sama ya rabe ya kuma nade baya; sa’an nan muka iya dubawa sama ta cikin buɗaɗɗen sararin da ke Orion, inda muryar Allah ta fito. Birni Mai Tsarki zai sauko ta cikin wannan buɗaɗɗen sarari. Na ga cewa iko-ikon duniya yanzu ana girgiza su kuma abubuwa suna zuwa bisa tsari. Yaƙi, da jita-jitar yaƙi, takobi, yunwa, da annoba ne da farko suke girgiza iko-ikon duniya, sa’an nan muryar Allah za ta girgiza rana, wata, da taurari, har da wannan duniya ma. Na ga cewa girgizar iko-ikon da ke Turai ba, kamar yadda waɗansu suke koyarwa, ita ce girgizar iko-ikon sama ba; a’a, girgizar al’ummai masu fushi ce.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Masana tarihin sun tabbatar da cewa abin da yake girgiza al’umman Turai a shekara ta 1848 shi ne ayyukan rundunonin Musulunci, gama a annabce an wakilta su a matsayin ikon da ke fusata al’ummai. A cikin shaidar farko ta Ubangiji yana miƙa hannunsa a karo na biyu a tarihin shekarun 1840 zuwa 1844, saƙon Kukan Tsakiyar Dare ya iso taron zangon Exeter. Daga nan har zuwa 22 ga Oktoba, 1844, saƙon ya mamaye gabar tekun gabashin Amurka kamar igiyar ruwa mai ƙarfi. An riga an yi wa wannan motsi kwatanci ta hanyar shigar Almasihu cikin nasara zuwa Urushalima, kuma jaki ne ya ɗauki Almasihu zuwa Urushalima.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Saƙon Kukan Tsakiyar Dare yana wakiltar cikakken saƙon annabci na Wahayin Yesu Almasihu, amma an sa wannan Wahayin a cikin mahallin Musulunci na fushi na bala’i na uku wanda yake hura fushin al’ummai, gama Musulunci ne yake ɗauke da saƙon da shi ne Wahayin Yesu Almasihu. Yesu shi ne Zakin kabilar Yahuza, kuma yana daure da saƙon “jaki.”

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Yahuda, kai ne wanda ’yan’uwanka za su yabe shi: hannunka zai kasance a kan wuyan abokan gābanka; ’ya’yan mahaifinka za su rusuna a gabanka. Yahuda ɗan zaki ne: daga ganima, ya ɗana, ka hau sama: ya sunkuya, ya kwanta kamar zaki, kamar kuma tsohon zaki; wa zai tashe shi? Sandar sarauta ba za ta rabu da Yahuda ba, haka kuma mai ba da doka daga tsakanin ƙafafunsa, har sai Shiloh ya zo; kuma taruwar al’ummai za ta kasance gare shi. Yana ɗaure ɗan jakinsa ga inabi, da ɗan jakin jakkinsa ga mafificiyar inabi; ya wanke tufafinsa da ruwan inabi, tufafinsa kuma da jinin inabi: Idanunsa za su yi ja da ruwan inabi, haƙoransa kuma farare da madara. Farawa 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Ta wurin Yahuza ne ake cika “taron jama’a.” Almasihu, a matsayin Yahuza, shi ne kuma “Itacen inabi,” kuma “zaɓaɓɓen itacen inabi” an ɗaure shi ga “ɗan jakin.” An wanke “tufafinsa” cikin “ruwan inabi,” wanda shi ne “jinin inabi.” Almasihu ya fara zubar da jininsa a Getsamani, sa’ad da ya yi zufar jini, kuma Getsamani na nufin “matsewar zaitun.” Daga Getsamani zuwa gicciye ya zubar da jininsa mai daraja domin ya tattara dukan mutane zuwa gare Shi.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> Yanzu ne hukuncin wannan duniya; yanzu ne za a fitar da shugaban wannan duniya waje. Ni kuma, idan aka ɗaga ni daga ƙasa, zan ja dukan mutane zuwa gare ni. Wannan ya faɗa ne, yana nuna irin mutuwar da zai mutu. Yohanna 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Aikin Almasihu na jawo dukan mutane zuwa gare Shi tsari ne mai matakai biyu, domin da farko Yakan tattara “korarrun Isra’ila,” sa’an nan kuma Ya yi amfani da su a matsayin tuta domin ya jawo sauran garkensa.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> Ni ne makiyayi nagari, ina kuma san tumakina, su ma kuma sun san ni. Kamar yadda Uba ya san ni, haka ni ma na san Uban: kuma ina ba da raina domin tumakin. Ina kuma da waɗansu tumaki, waɗanda ba na wannan garken ba ne: su ma dole in kawo su, za su kuwa ji muryata; kuma za a kasance garke ɗaya, da makiyayi ɗaya. Yohanna 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Dubu ɗari da arba’in da huɗu su ne “tumakin” da suka san Shi. “Sauran tumakin” kuwa su ne garkensa waɗanda suke fitowa daga Babila sa’ad da suka ga kuma suka ji alamar tuta. Kafin Ya ɗaga alamar tutarsa, wato tumakinsa, sai Ya fara tattara su a karo na biyu. Wannan layin tarihin mai tsarki ya yi daidai da ayoyi goma sha uku zuwa goma sha biyar na Daniyel sura ta goma sha ɗaya, saboda haka kuma ya yi daidai da ɓoyayyen tarihin aya ta arba’in. Yana wakiltar layin ƙahon Furotesta na gaskiya wanda yake gudana a cikin tarihin ƙahon Furotesta mai ridda, ƙahon Jamhuriyya mai ridda da kuma zuwan karuwar Taya, nan da nan kafin dokar Lahadi ta aya ta arba’in da ɗaya. Layin ƙahon Furotesta na gaskiya yana wakiltar tarihin duka biyu da kuma saƙon da ake hatimce dubu ɗari da arba’in da huɗu a cikinsa.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Korarrun Isra’ila” suna wakiltar zuriya da ta saba wa “taron masu ba’a,” kamar yadda Irmiya ya bayyana su, ko kuma kamar “majami’ar Shaidan” yadda Yohanna ya bayyana su a cikin Ru’ya ta Yohanna surori biyu da uku inda ake yi wa ikilisiyoyin Simirna da Filadelfiya jawabi. Filadelfiyawa suna wakiltar “dubu ɗari da arba’in da huɗu” na Ru’ya ta Yohanna sura ta bakwai, Simirna kuma ita ce “babban taron” na wannan sura, waɗanda ba za a iya ƙididdige su ba. Rukuni biyu na waɗanda aka fansa a cikin kwanaki na ƙarshe suna cikin gardama da waɗanda suke yin ƙarya, waɗanda kuma suke cikin majami’ar Shaidan, suna kuma da’awar su mutanen Allah ne, gama suna cewa su Yahudawa ne.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Jerin ƙahon Furotesta na gaskiya ya ƙunshi muhawarar da take akwai tsakaninsu da mutanen tsohon alkawari waɗanda a lokacin ake wucewa a barsu. A cikin wannan tarihin guda kuma, masu aminci suna cikin muhawara da jerin Furotestantism mai ridda da kuma Katolika. Waɗannan ƙungiyoyin addini uku suna wakiltar macijin, dabbar, da annabin ƙarya a matakin ƙanƙani a cikin jerin ƙahon Furotesta na gaskiya.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> “Na ga ikilisiya ta suna da Adventistoci na suna, kamar Yahuda, za su ci amanarmu ga Katolika domin su sami tasirinsu don su zo su yi gāba da gaskiya. A sa’an nan tsarkaka za su zama jama’a marasa fice, waɗanda Katolika ba su cika sani ba; amma ikilisiyoyi da Adventistoci na suna waɗanda suka san bangaskiyarmu da al’adunmu (gama sun ƙi mu saboda Asabar, domin ba su iya karyata ta ba) za su ci amanar tsarkaka su kai rahotonsu ga Katolika a matsayin waɗanda ba sa kula da ƙa’idodin jama’a; wato, suna kiyaye Asabar kuma suna ƙin kiyaye Lahadi.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Mun riga mun yi magana a kan wannan nassi a dā, kuma a cikin yin haka mun gane cewa furucin “majami’ar suna kawai” da kuma furucin “Adventist na suna kawai” da sun kasance da wata ma’ana da kuma amfani dabam a lokacin da Sister White ta rubuta waɗannan kalmomi. Duk da haka annabawa sun yi magana ne fiye da komai domin kwanaki na ƙarshe fiye da yadda suka yi domin tarihin zamaninsu, saboda haka a cikin wannan nassi majami’ar suna kawai a kwanaki na ƙarshe za ta kasance Furotesta masu ridda. Kalmar “suna kawai” na nufin “a suna kawai”.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Abin da ake kira cocin Furotesta ya daina yin adawa da Roma a shekara ta 1844, sa’ad da suka yi tawaye ga shiga Wuri Mafi Tsarki ta wurin bangaskiya, inda da sun iya gane cewa Asabar ta rana ta bakwai ita ce daidai ranar bauta. A maimakon haka, suka riƙe bautar rana, wadda ita ce alamar Katolika. Ba zai yiwu a “yi adawa” da Roma ba, wanda shi kaɗai ne ma’anar kalmar “Furotesta,” idan kun karɓi alamar ikonta, wadda cocin Roma ta sha bayyana a matsayin ikonta na sauya ranar bauta a cikin Littafi Mai Tsarki daga Asabar ta rana ta bakwai zuwa Lahadi.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Adventist na suna kawai” su ne waɗanda suke ikirarin cewa su mabiya Adventist na Kwana Bakwai ne, amma kuma ana gane su a matsayin Yahuda, wanda shi ne alamar almajirin da ya ci amanar abin da ya ikirarta. Ikilisiyar Adventist na Kwana Bakwai ta suna kawai za ta ƙi “tsarkaka,” kuma a sa’an nan waɗannan tsarkaka “za su” zama “mutane marasa fice.” Suna ƙin tsarkaka marasa fice ɗin nan, “saboda Asabar,” gaskiyar da ba za su iya “karyatawa” ba. Gaskiyar Asabar a tarihin ’Yar’uwa White ita ce Asabar ta rana ta bakwai, amma tana wakiltar gaskiyar Asabar ta kwanaki na ƙarshe, wadda ba za a iya karyatawa ba, kuma ita ce koyarwar da Adventism na Kwana Bakwai na Laodiceya ya fara ƙi a cikin tawayensu a shekara ta 1863. Wannan koyarwar ita ce gaskiya ta farko ta tushe da William Miller ya gano, kuma tana wakiltar gaskiyoyin tushen Adventism waɗanda Adventist na suna kawai suka ƙi yin tafiya a cikinsu, kamar yadda tsoffin hanyoyi na Irmiya suke wakilta. Wannan gaskiyar Asabar ita ce “sau bakwai,” na Littafin Firistoci ashirin da shida.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Jerin sahihin Furotestantanci wanda ya ƙunshi Filadelfiya da Simirna waɗanda aka wakilta da Yahuda ne suka ci amanarsa. Yahuda ya yi alkawarin ya ci amanar Yesu sau uku, ta haka yana bayyana cin amana mai ci gaba wanda ya gabaci gicciye kuma ya kammala a can. Aya ta goma sha shida ta Daniyel goma sha ɗaya tana wakiltar dokar Lahadi, wadda gicciye ya kasance alamar annabci gare ta. Saboda haka, a cikin ayoyin da suke kaiwa ga dokar Lahadi ta aya ta goma sha shida, wadda ita ma ce dokar Lahadi ta aya ta arba’in da ɗaya, ana kawo cin amana mai matakai uku a kan tsarkakan kwanakin ƙarshe. Wannan cin amanar yana faruwa ne a lokacin da Ubangiji yake sake tattara tutarsa ta kwanakin ƙarshe karo na biyu.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> A ranar nan kuwa saiwar Yesse za ta bayyana, wadda za ta tsaya a matsayin tuta ga al’ummai; zuwa gare ta al’ummai za su nemi mafaka; hutunta kuma zai zama cikin ɗaukaka. Kuma zai faru a ranar nan, Ubangiji zai sāke miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa da suka rage, daga Assuriya, da daga Masar, da daga Patros, da daga Kush, da daga Elam, da daga Shinar, da daga Hamat, da kuma daga tsibiran teku. Kuma zai kafa tuta ga al’ummai, ya tattara korarrun Isra’ila, ya kuma tara warwatattun Yahuza daga kusurwoyi huɗu na duniya. Kishin Efrayim kuma zai gushe, maƙiyan Yahuza kuma za a hallaka su: Efrayim ba zai ƙara kishin Yahuza ba, Yahuza kuma ba zai ƙara tsananta wa Efrayim ba. Amma za su kutsa a kan kafadun Filistiyawa zuwa yamma; tare za su washe mutanen gabas: za su sa hannunsu a kan Edom da Mowab; ’ya’yan Ammon kuma za su yi musu biyayya. Ishaya 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Ishaya ya bayyana mahallin tarihi na wannan nassi a aya ta goma, da kalmar nan “a wannan rana.” Saboda haka, an riga an tantance waccan “rana” a ayoyin da suka gabaci aya ta goma. Sa’ad da muka bi wannan takamaiman labarin annabci baya zuwa ga nuni da zai ba mu damar gane lokacin da “waccan rana” take, sai mu zo aya ta ɗaya ta sura ta goma.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Kaiton waɗanda suke zartar da dokoki marasa adalci, waɗanda kuma suke rubuta zalunci da suka tsara. Ishaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

’Yar’uwa White ta bayyana “umarnin rashin adalci” na wannan aya a matsayin dokar Lahadi mai zuwa nan ba da daɗewa ba:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> “An kafa Asabar ta gunki, kamar yadda aka kafa siffar zinariya a filayen Dura. Kuma kamar yadda Nebukadnezzar, sarkin Babila, ya ba da umarni cewa duk waɗanda ba za su rusuna su bauta wa wannan siffa ba, a kashe su, haka kuma za a yi shela cewa duk waɗanda ba za su girmama tsarin Lahadi ba za a hukunta su da ɗauri da mutuwa. Ta haka ne ake take Asabar ta Ubangiji a ƙarƙashin ƙafa. Amma Ubangiji ya bayyana cewa, ‘Kaiton waɗanda suke kafa dokoki na rashin adalci, suke kuma rubuta wahala wadda suka ƙaddara’ [Ishaya 10:1]. [Zafaniya 1:14–18]” Manuscript Releases, juzu’i na 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

An shimfiɗa mahallin Ubangiji na tattara mutanensa a karo na biyu cikin tarihin rikicin dokar Lahadi mai gabatowa, domin a aya ta goma sha biyu na sura ta goma, Ishaya ya yi magana game da Ubangiji yana kammala wani aiki a cikin mutanensa kafin ya kawo hukuncinsa na zartarwa a kan mugun umarni, wato dokar Lahadi.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> Saboda haka zai zama, sa’ad da Ubangiji ya gama dukan aikinsa a Dutsen Sihiyona da a Urushalima, zan hukunta ’ya’yan zuciyar girman kai na sarkin Assuriya, da ɗaukakar kallonsa na ɗagawa. Ishaya 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“Aikin da ake yi wa Sihiyona da Urushalima”, wanda Ubangiji “yake aikatawa” kafin fara hukuncin papacy a dokar Lahadi, shi ne hatimce dubu ɗari da arba’in da huɗu. A cikin sura ta tara ta Ezekiyel, mutumin nan mai ƙahon tawada na marubuci yana bi ta cikin Urushalima yana sa alama a kan waɗanda “suke nishi suna kuka saboda abubuwan ƙyama da ake yi a cikin ƙasa” da kuma cikin ikilisiya. Wannan aiki ya ƙunshi tsarin da Ubangiji yake sake tattara waɗanda aka kore daga Isra’ila a karo na biyu. Yana tattaro su daga kusurwoyi huɗu na duniya, kuma “kusurwoyi huɗu na duniya” ana wakiltarsu da yankuna takwas na ƙasa. Takwas alama ce ta tsarin gwajin siffar dabbar, ta haka kuma yana bayyana cewa tattarawa ta ƙarshe ta waɗanda za su zama tuta yana faruwa ne a lokacin da ake cika gwajin siffar dabbar a cikin duniya.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Haɗin kai da aka wakilta da “Ifraimu” “ba ya kishin Yahuza, Yahuza kuma” “ba ya tsananta wa Ifraimu,” yana faruwa ne sa’ad da aka datse maƙiyan Yahuza. A annabce, mutanen alkawari na dā, waɗanda Yahuda ya wakilta, ko majami’ar Shaidan, ko taron masu ba’a, ko Furotestocin tarihin Milleriyawa, ko Yahudawan tarihin Almasihu, “ana datse su” a baƙin cikin farko. Sa’ad da Irmiya ya wakilci wannan tarihi ɗin sosai, an umarce shi cewa ba zai taɓa komawa ga taron masu ba’a ba, ko da yake su za su iya komowa gare shi idan suka zaɓi su tuba.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Tun daga 18 ga Yuli, 2020 har zuwa dokar Lahadi, Ubangiji yana tattara mutanensa na kwanaki na ƙarshe a karo na biyu. Yana tattara su daga ko’ina cikin duniya, a lokacin da yake kammala dukan aikinsa a kan Yahuda da Urushalima. A cikin wancan lokacin hatimi, mutanen Allah na kwanaki na ƙarshe za su kasance ba sanannu ba, amma duk da haka za su fuskanci ƙawance ninki uku wanda yake adawa da aikinsu.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Katolika ita ce dabbar haɗin kai sau uku, kuma ɗaya daga cikin ’ya’yanta ita ce rukunin da ’Yar’uwa White ta bayyana a matsayin cocin da take a suna kawai. Su ne suke wakiltar annabin ƙarya. Adventistocin Laodiceya na suna kawai, waɗanda Yahuda yake wakilta, su ne macijin a cikin wannan wakilci. Tawayen 1863 an yi masa misali da tawayen Isra’ila ta dā a Kadesh na farko, sa’ad da suka zaɓi su ƙi saƙon Joshua da Caleb su koma Masar. Masar alama ce ta macijin.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Ɗan mutum, ka mai da fuskarka gāba da Fir'auna, sarkin Masar, ka kuma yi annabci a kansa, da a kan dukan Masar: Ka yi magana, ka ce, Ga abin da Ubangiji Allah yana cewa; Duba, ina gāba da kai, Fir'auna sarkin Masar, babban macijin nan wanda yake kwance a tsakiyar kogunansa, wanda ya ce, Kogina nawa ne, ni kuma na yi shi domin kaina. Ezekiyel 29:2, 3

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Tawayen a Kadesh ya wakilci gwaji na goma a cikin wani tsari na gwaje-gwaje wanda ya jawo ƙin amincewa da mutuwar zaɓaɓɓun mutanen da aka fito da su daga Masar, kuma ya kasance alamar gwaji na ƙarshe na wani tsari na gwaje-gwaje da aka kawo a kan Adventism ɗin Millerite na Filadelfiya a ranar 22 ga Oktoba, 1844, wanda kuma ya ƙare da tawayen 1863. A matuƙar ƙarshen tarihin Isra’ila ta dā, Yahudawa “suka yi kuka, ‘A ɗauke shi, a ɗauke shi, a gicciye shi.’ Bilatus ya ce musu, ‘In gicciye Sarkinku ke nan?’ Manyan firistoci suka amsa, ‘Ba mu da wani sarki sai Kaisar.’” A cikin tawayen farko da tawayen ƙarshe, mutanen alkawari na dā sun zaɓi su danganta kansu da alamar macijin nan (Masar da Roma arna) a matsayin sarkinsu.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

A ranar 18 ga Yuli, 2020, an “yanke maƙiyan Yahuza,” kuma aka kafa haikalin dubu ɗari da arba’in da huɗu. Abin da ya rage kawai shi ne a tsarkake haikalin, kafin Manzon Alkawari ya zo ba zato ba tsammani zuwa haikalinsa. An gina haikalin tarihin Millerite cikin shekaru arba’in da shida, daga 1798 har zuwa 1844. A lokacin baƙin-ciki na fari na 19 ga Afrilu, 1844, an yanke Furotesta, suka kuma zama wani ɓangare na majami’ar Shaidan, taron masu ba’a, ’yar Roma. Daga wannan lokaci har zuwa 22 ga Oktoba, 1844, wani tsari na tsarkakewa ya gudana kafin amintattu su bi Almasihu zuwa Wuri Mafi Tsarki, domin ya cika aikin haɗa allahntakarsa da mutuntakarsu.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Tarihin ƙahon Furotesta na gaskiya, wanda ake tattarawa a karo na biyu gab da fitowar mugun umarni, domin su zama tuta da Allah yake amfani da ita don kiran sauran garkensa su fito daga Babila, yana faruwa ne a cikin wannan lokaci guda inda ƙahonin ‘yan Republican da Furotesta masu ridda suke haɗuwa tare, suna aikata fasikancin ruhaniya, ta haka suna zama nama ɗaya, ko kuma haikali ɗaya, wato surar dabba. A lokaci guda kuma haikalin Allah yana ƙirƙirar surar Almasihu.

We will continue this study in the next article.

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

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> Maganar da ta zo wa Irmiya daga wurin Ubangiji, tana cewa, Ka tsaya a ƙofar gidan Ubangiji, ka yi shelar wannan magana a can, ka ce, Ku ji maganar Ubangiji, dukanku mutanen Yahuza, da kuke shiga ta waɗannan ƙofofi domin ku bauta wa Ubangiji. Ga abin da Ubangiji Mai Runduna, Allah na Isra’ila, ya ce, Ku gyara hanyoyinku da ayyukanku, ni kuma zan sa ku zauna a wannan wuri. Kada ku dogara ga kalmomin ƙarya, kuna cewa, Haikalin Ubangiji, Haikalin Ubangiji, Haikalin Ubangiji, ga shi nan. Gama in har da gaske kuka gyara hanyoyinku da ayyukanku; in har da gaske kuka yi adalci tsakanin mutum da maƙwabcinsa; In ba ku zalunci baƙo, da maraya, da gwauruwa, ba kuwa ku zubar da jinin marasa laifi a wannan wuri ba, ba kuwa ku bi waɗansu alloli ba domin cutar kanku: To, zan sa ku zauna a wannan wuri, a ƙasar da na ba kakanninku, har abada abadin. Ga shi, kuna dogara ga kalmomin ƙarya, waɗanda ba sa anfani. Za ku yi sata, ku yi kisa, ku yi zina, ku rantse da ƙarya, ku ƙona turare ga Ba’al, ku bi waɗansu alloli waɗanda ba ku sani ba; Sa’an nan ku zo ku tsaya a gabana a cikin wannan gida, wanda ake kira da sunana, ku ce, An kuɓutar da mu mu aikata dukan waɗannan abubuwan banƙyama? Ashe, wannan gida, wanda ake kira da sunana, ya zama kogon ’yan fashi a idanunku? Ga shi, ni ma na gani, in ji Ubangiji.

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> Amma ku tafi yanzu zuwa wurina wanda yake a Shilo, inda na sa sunana tun da farko, ku ga abin da na yi masa saboda muguntar mutanena Isra’ila. Yanzu kuwa, domin kun aikata dukan waɗannan ayyuka, in ji Ubangiji, kuma na yi muku magana, ina tashi da sassafe ina magana, amma ba ku ji ba; na kuma kira ku, amma ba ku amsa ba; saboda haka zan yi wa wannan gida, wanda ake kira da sunana, wanda kuke dogara gare shi, da kuma wurin da na ba ku da kakanninku, kamar yadda na yi wa Shilo. Zan kuma kore ku daga gabana, kamar yadda na kori dukan ’yan’uwanku, wato dukan zuriyar Efraim. Saboda haka kada ka yi wa wannan jama’a addu’a, kada kuma ka ɗaga kuka ko addu’a dominsu, kada kuma ka yi mini roƙon ceto a kansu: gama ba zan saurare ka ba. Ashe, ba ka ganin abin da suke yi a biranen Yahuda da kuma a titunan Urushalima? Irmiya 7:1–17.

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