Article

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

Littafin Daniyel — Na Ɗari Da Casa’in

The Prophetic Crescendo: Unveiling the Battle of Panium and the Prelude to the Sunday Law

Kololuwar Annabci: Bayyana Yaƙin Panium da Gabatarwa ga Dokar Lahadi

Author

Jeff Pippenger

Published

April 20, 2024

Formats

PDF
Word

The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Maƙalar da ta gabata ta ƙare da wani sakin magana da ya ƙunshi sakin layin da ya ce, “Laifi ya kusan kai iyakarsa. Rudani ya cika duniya, kuma babban tsoro ba da daɗewa ba zai zo a kan ’yan Adam. Ƙarshe ya yi kusa ƙwarai. Mu da muka san gaskiya ya kamata mu kasance muna shirya domin abin da ba da daɗewa ba zai auka wa duniya a matsayin mamaki mai girma.” “Laifi” yana kaiwa ga iyakarsa sa’ad da kofin lokacin jarrabawa ya cika, kuma ana kaiwa ga wannan iyaka ga Ƙasar Amirka a dokar Lahadi.

> “But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

> “Amma Almasihu ya bayyana cewa ba guda ɗaya na ƙaramin harafi ko ɗigo na shari’a da zai gushe har sai sama da ƙasa sun shuɗe. Ainihin aikin da ya zo ya yi shi ne ya ɗaukaka shari’ar, ya kuma nuna wa halittattun duniyoyi da kuma sama cewa Allah mai adalci ne, kuma babu bukatar a canja shari’arsa. Amma ga na hannun dama na Shaiɗan a shirye yake ya ci gaba da aikin da Shaiɗan ya fara a sama, wato na ƙoƙarin gyara shari’ar Allah. Kuma duniyar Kirista ta amince da ƙoƙarinsa ta wurin rungumar wannan ɗan papanci,—tsarin Lahadi. Sun raine shi, kuma za su ci gaba da rainonsa, har sai Furotestantanci ya miƙa hannun zumunci ga ikon Roma. Sa’an nan za a kafa doka a kan Asabar ta halittar Allah, kuma a lokacin ne Allah ‘zai yi wani baƙon aiki a cikin duniya.’ Ya daɗe yana jure wa taurin kai na jinsin mutane; ya yi ƙoƙari ya jawo su zuwa gare shi. Amma lokaci zai zo da za su cika ma’aunin muguntarsu; sannan ne Allah zai yi aiki. Wannan lokaci ya kusan kaiwa. Allah yana adana tarihin al’ummai: lambobin suna ƙaruwa a kansu a cikin littattafan sama; kuma idan ya zama doka cewa take dokar ranar farko ta mako za a gamu da ita da hukunci, to, a lokacin ne kofinsu zai cika.” Review and Herald, Maris 9, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”

A lokacin dokar Lahadi, Amurka za ta cika ƙofinta har ya cika, kuma ridda ta ƙasa za ta biyo bayan halakar ƙasa. Sashen da muke la’akari da shi yana cewa, “saɓo ya kusan kai iyakarsa,” kuma “wani babban firgici ba da daɗewa ba zai zo a kan ’yan Adam.” A lokacin dokar Lahadi, wadda ita ce “sa’ar babban girgizar ƙasa” a babi na goma sha ɗaya na Ru’ya ta Yohanna, “kashi na goma na birnin ya faɗi,” kuma “ga shi, kaito na uku yana zuwa da sauri,” kuma “mala’ika na bakwai ya busa.” Kaito na uku shi ne ƙaho na bakwai, kuma yana iso a lokacin dokar Lahadi yana kawo “babban firgici.” A wannan matsayi “ƙarshe ya yi kusa ƙwarai,” kuma yana zuwa a matsayin “mamaya mai girma.” A lokacin dokar Lahadi, ƙofin lokacin jarrabawa kuma yana cika domin papanci, domin a sa’an nan murya ta biyu ta Ru’ya ta Yohanna goma sha takwas tana shelanta, “Ku fito daga cikinta, mutanena, domin kada ku yi tarayya da zunubanta, kuma kada ku karɓi annobanta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Ku sāka mata kamar yadda ita ma ta sāka muku, ku ninka mata biyu bisa ga ayyukanta: a cikin ƙofin da ta cika, ku cika mata ninki biyu.”

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.

Wannan tarihin yana buɗewa ne a dokar Lahadi, kuma yana nuna wani zamani na alama lokacin da tsarin papanci “zai fita da babban fushi domin ya hallaka, ya kuma shafe mutane da yawa sarai,” gama “a kwanaki na ƙarshe za a yi shahidai da yawa.” Abin da ke harzuƙa tsarin papanci shi ne “labarai daga gabas da daga arewa” waɗanda “za su dame shi,” amma “zai kai ga ƙarshensa, ba kuwa wanda zai taimake shi.” Daga dokar Lahadi zuwa ƙarshen tsarin papanci, sashe na farko na hukuncin zartarwa na Allah yana farawa. Sai sashe na biyu ya biyo baya, wato annobai bakwai na ƙarshe, kuma a ƙarshe hallaka madawwamiya ta mugaye a ƙarshen shekaru dubu na mulkin shekara dubu. An sanya tarihin hukuncin zartarwa na Allah a cikin mahallin yaƙi.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> “Muna tsaye a kan ƙofar manyan al’amura masu girma da ban-tsoro. Annabce-annabce suna cika. Ana rubuta tarihin ban mamaki mai cike da manyan abubuwa a cikin littattafan sama. Komai a cikin duniyarmu yana cikin tashin hankali. Akwai yaƙe-yaƙe, da jita-jitar yaƙe-yaƙe. Al’ummai suna fushi, kuma lokacin matattu ya zo, domin a yi musu shari’a. Al’amura suna sauyawa domin su kawo ranar Allah wadda take gaggautawa ƙwarai. Sai ka ce saura ɗan ƙanƙanin lokaci kaɗan ne. Amma yayinda al’umma ta riga ta tashi gāba da al’umma, mulki kuma gāba da mulki, har yanzu ba a shiga yaƙin gama-gari ba. Har yanzu ana riƙe da iskoki huɗu har sai bayin Allah an hatimce su a goshinsu. Sa’an nan ikon duniya za su tattara rundunoninsu domin yaƙi na ƙarshe mai girma.” Christian Service, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

Allah yana hatimce dubu ɗari da arba’in da huɗu, sa’an nan kuma yana kiran sauran garkensa su fito daga Babila, kuma sauran garken ma suna karɓar hatimin Allah, ko da yake an wakilta su a matsayin “babban taro” a bambanta da dubu ɗari da arba’in da huɗu. Muhimmin batu da ya kamata a gani a cikin bayanin da ya gabata shi ne cewa “ana riƙe iskokin huɗu har sai bayin Allah an hatimce su a goshinsu.” A lokacin dokar Lahadi, an riga an hatimce dubu ɗari da arba’in da huɗu, “ga shi kuma kaito na uku yana zuwa da sauri”, duk da haka ba sai lokacin da na ƙarshe daga cikin sauran garken Allah suka karɓi hatimin ba ne iskokin huɗun suke sakin gaba ɗaya.

> “The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.

> “Al’ummai yanzu suna fusata, amma sa’ad da Babban Firist ɗinmu ya gama aikinsa a Wuri Mai Tsarki, zai miƙe tsaye, ya sa tufafin ɗaukar fansa, sa’an nan kuma annobai bakwai na ƙarshe za su zubo. Na ga cewa mala’iku huɗu za su riƙe iskoki huɗu har sai aikin Yesu ya cika a Wuri Mai Tsarki, sa’an nan kuma annobai bakwai na ƙarshe za su zo.” Review and Herald, Agusta 1, 1849.

The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.

An wakilci “manyan al’amura masu girma da tsanani” waɗanda muke “tsaye a kan ƙofar shiga” cikinsu a matsayin “yaƙe-yaƙe, da jita-jitar yaƙe-yaƙe.” An wakilce su a matsayin suna faruwa sa’ad da “komai a cikin duniyarmu yana cikin rikicewa,” sa’ad da al’ummai suke “riga suna tashi gaba da al’umma.” Panium yana wakiltar “baƙon tarihi mai cike da al’amura,” a aya ta goma sha biyar na Daniyel sura ta goma sha ɗaya, wanda yake kaiwa zuwa, kuma yake shigar da aya ta goma sha shida, wadda ita ce dokar Lahadi, inda “gaba ɗayan fafatawar,” wadda dukan “ikokin duniya” suke shirya rundunoninsu domin yaƙi na ƙarshe mai girma. Wannan “yaƙi na ƙarshe mai girma” shi ne Yaƙin Duniya na Uku, kuma ana wakilta shi ta wurin Yaƙin Actium a shekara ta 31 K.H.

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Ayoyi na ɗaya da na biyu, da kuma ayoyi na goma zuwa na goma sha biyar suna wakiltar ɓoyayyen tarihin aya ta arba’in a Daniyel goma sha ɗaya. Aya ta arba’in tana bayyana tarihin Amurka da Adventism daga shekara ta 1798 har zuwa 1989. Sa’an nan kuma ta yi shiru har zuwa ƙarshen Amurka a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki da kuma tofar da Ikilisiyar Adventist ta Bakwai ta Laodikiya a aya ta arba’in da ɗaya, wato dokar Lahadi, wadda kuma ita ce aya ta goma sha shida. Ayoyi na ɗaya da na biyu suna nuna lokacin ƙarshe a 1989, da shugabannin ƙasar Amurka tun daga wannan lokaci, har zuwa shugaban ƙasa na shida mai arziki wanda yake tayar da ’yan duniya na Shaidan. Aya ta biyu tana kawo tarihin har zuwa zaɓen Donald Trump a 2016, sa’an nan kuma aya ta uku tana ci gaba da tarihin sarakuna goma, waɗanda Alexander Mai Girma yake wakilta, wanda shi ne masarauta ta bakwai ta annabcin Littafi Mai Tsarki, waɗanda suke ba papacy mulkinsu a rikicin dokar Lahadi mai gabatowa nan ba da daɗewa ba.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

Aya ta goma ta rufe da bayyana shekarar 1989 a matsayin lokacin ƙarshe, kuma ayoyi na goma sha ɗaya da goma sha biyu suna gabatar da yaƙin Ukraine, suna nuna cewa Putin da Rasha za su yi nasara a yaƙin, amma ba za su amfana da nasararsu ba. Yaƙin Ukraine ya fara a 2014, shekara guda kafin kamfen na farko na Trump ya fara. Waɗannan ayoyi suna kaiwa ga tashin Donald Trump daga matattu (ta fuskar siyasa) yayin da yake fara kamfen dinsa na uku domin ya zama shugaban ƙasa na takwas, wato wanda yake daga cikin bakwai. Aya ta goma sha uku tana bayyana gwagwarmayar siyasar Trump da ta riga nasararsa a Panium a aya ta goma sha biyar, kuma aya ta goma sha huɗu tana magana ne a kan tarihin da ya faru a lokacin Yaƙin Panium har zuwa nasararsa a aya ta goma sha biyar, tarihin lokacin da mutumin zunubi ya fara kutsawa cikin tarihin siyasa a bayyane. Sa’ad da papanci ya kutsa cikin tarihin annabci, karuwar Taya ta fara rerawa kuma an kafa wahayin.

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Nasara a Panium a shekara ta 200 K.H., ta biyo bayan alamar hanya ta “tawaye” na Makabiyawa a Modein (ma’ana, zanga-zanga) a shekara ta 167 K.H. A shekara ta 164 K.H. Makabiyawa suka sake keɓe Haikalin, kuma Antiochus Epiphanes ya mutu, abin da ya nuna muhimmin juyin hali a gwagwarmayar Makabiyawa a kan tasirin addinin Girka. A cikin lokacin daga shekara ta 161 K.H. zuwa 158 K.H. aka fara aikin shiga cikin alkawari, kuma aka kammala shi. Alamomin hanya na annabci suna maimaituwa a cikin Daular Hasmonean a cikin tarihin aya ta goma sha biyar zuwa aya ta ashirin da uku.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

Ƙawancen da Roma a aya ta ashirin da uku yana nuni kai tsaye ne, amma a aya ta goma sha biyar, alamomin tarihin Makabiyawa guda huɗu na 167 K.H., 164 K.H., 161 K.H. da 158 K.H., ana ganin su ne kaɗai sa’ad da aka shafi tarihin “ƙawancen” ga ayar. Lokacin da Pompey ya ci Urushalima da yaƙi a aya ta goma sha shida, ya fuskanci yaƙin basasa da yake faruwa a cikin birnin, kuma ƙungiyoyi biyu masu gaba da juna dukkaninsu rassan da suka balle ne daga Daular Hasmonean. Saboda haka, Makabiyawan suna kuma cikin tarihin aya ta goma sha shida.

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Aya ta ashirin tana nuna haihuwar Almasihu, kuma ayoyi na ashirin da ɗaya da na ashirin da biyu suna nuna tarihin mutuwar Almasihu; saboda haka, wannan tarihin yana da layin Daular Hasmonean wanda Farisiyawa suke wakilta. Ayoyi na goma sha biyar zuwa ashirin da uku suna nuna ainihin ƙasa mai ɗaukaka, da kuma mutanen Allah na Yahudiya masu ridda waɗanda suka yi da’awar cewa su ne masu kare gaskiyoyinsa, amma ba su fi Furotesta masu ridda zama wakilan Allah ba.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

’Yar’uwa White ta sanar da mu cewa “yawancin tarihin da ya faru cikin cikar” “Daniyel na goma sha ɗaya” “za a maimaita shi.” Layin annabci da Daular Hasmonean ta wakilta yana wakiltar layin annabci da ke kwatanta ƙahon ridda na Furotesta, wanda ya fara daga kamfen na uku na neman shugabancin ƙasa wanda shugaban ƙasa na shida mafi arziki ya ɗauka. Trump ya yi takarar shugaban ƙasa sau uku; a karo na farko da kuma na ƙarshe da ya yi takara ya yi nasara, amma a karo na biyu tawayen da lamba goma sha uku ke wakilta ya nuna zaɓen da aka sace na 2020. Daga nan kuma ana rarraba duniya zuwa rukuni biyu: rukuni ɗaya na iya ganin 2020, ɗayan rukunin kuma makaho ne. Wannan yana alamta babban gwaji da ke gabatar da rufe ƙofar alheri ga ’yan Adventist a cikin kafuwar siffar dabbar.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

> “Tun tuni shirye-shirye suna ci gaba, kuma ana aiwatar da motsi-motsi, waɗanda za su kai ga yin siffa ga dabbar. Za a haddasa abubuwa a cikin tarihin duniya waɗanda za su cika annabce-annabcen annabci domin waɗannan kwanaki na ƙarshe.” Review and Herald, Afrilu 23, 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

“shirye-shiryen” da suke ci gaba, da “motsi-motsin” da a yanzu suke “cikin gudana,” da kuma “al’amuran” “waɗanda za su kai ga yin wani siffa ga dabbar”, kuma “waɗanda za su cika annabce-annabcen da annabci ya yi domin waɗannan kwanaki na ƙarshe,” sun haɗa da alamomin hanya na Daular Hasmonean daga aya ta goma sha biyar zuwa ta ashirin da uku a cikin Daniel sura ta goma sha ɗaya. Daular Hasmonean mai ridda, wadda take wakiltar Furotestantism mai ridda, an saƙa ta cikin shaidar Donald Trump, shugaban Republican na shida kuma na takwas wanda yake tayar da MAGA-ism ɗinsa ya kuma yi amfani da shi gaba da woke-ism na sabon tsarin duniya.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Shaidar Trump ya kai har zuwa shekarar 2020 a aya ta biyu ta Daniyel goma sha ɗaya, kuma ya ƙunshi yaƙin neman zaɓensa da zangonsa na farko; sa’an nan ayoyi goma sha uku zuwa goma sha biyar suna nuna yaƙin neman zaɓensa na uku kuma na ƙarshe, nasararsa, da zangonsa na ƙarshe. Tsakanin waɗannan zangogin biyu, Ru’ya ta Yohanna sura ta goma sha ɗaya tana bayyana cewa an kashe ƙahon jam’iyyar Republican, aka kuma bar shi matacce a kan titi na tsawon kwana uku da rabi. Wannan layin tarihin Trump yana haɗa farkon da ƙarshen shugabancinsa a cikin Daniyel sura ta goma sha ɗaya. Saboda haka, shaidar Donald Trump tana a cikin littattafan Daniyel da Ru’ya ta Yohanna duka biyu, kuma tana a cikin littattafan biyu ne a sura ta goma sha ɗaya.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Layukan ɓangarori uku ɗin nan, idan aka haɗa su wuri guda, suna bayyana cikakken tarihin Trump a matsayin shugaban ƙasa na shida da na takwas, kuma an tsara su bisa sa hannun “Gaskiya”. Sun fito daga littattafan Daniyel da Ru’ya ta Yohanna, kuma suna samar da layin tarihi da ya yi daidai da wancan “ɓangaren littafin Daniyel da ya shafi kwanaki na ƙarshe.”

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Wannan sashe na Daniyel shi ne abin da Zakin kabilar Yahuza ya buɗe hatiminsa, gab da ƙarshen lokacin jarrabawa, saboda haka kuwa yana daga cikin saƙon hatimcewa na dubu ɗari da arba'in da huɗu. Amma yana bukatar hangen nesa na ruhaniya mai cikakken tsabta domin a ga alamomin annabci na kashe shaidun nan biyu a shekarar 2020.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Aya ta goma sha biyar ta Daniyel goma sha ɗaya tana wakiltar Yaƙin Panium da zuriyar Daular Hasmonean, wanda aka cika ta wurin yaƙi na zahiri; saboda haka tana nuna, a matsayin alamar annabci, kwatancin yaƙin ruhaniya tsakanin addinin Furotesta mai ridda da addinin sabon zamani na masu ra’ayin duniya ɗaya. Yaƙin Panium, wanda ya faru a shekara ta 200 kafin haihuwar Almasihu, yana wakiltar yaƙin ƙahon Republican, kuma gwagwarmayar da Tawaye na Maccabees ya wakilta tana wakiltar yaƙin ƙahon Furotesta mai ridda. Ko da yake tawayen Maccabees ya faru a shekara ta 167 kafin haihuwar Almasihu, a annabce yana daidaita da Yaƙin ƙahon Republican a shekara ta 200 kafin haihuwar Almasihu, gama a annabce ƙahonnan suna tafiya a layi ɗaya da tarihin juna.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

Aya ta goma sha biyar tana wakiltar tarihin annabci wanda nan da nan yake gabacewa kuma yake kaiwa zuwa ga dokar Lahadi mai zuwa nan ba da daɗewa ba. Saboda haka tana wakiltar ainihin wancan matsayi a cikin lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu, lokacin da iko da ke cikin saƙon hatimcewa yake buga hatimin har abada a kan mutanen Allah na kwanaki na ƙarshe.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

Zakin kabilar Yahuda ne yake buɗe hatimin wannan gaskiyar, kuma wannan gaskiyar ita ce Wahayin Yesu Almasihu. Dubu ɗari da arba’in da huɗu su ne waɗanda “suke bin Ɗan Ragon duk inda Ya tafi,” kuma sa’ad da Ya buɗe hatimin aya ta goma sha biyar, Zakin kabilar Yahuda ya kai mutanensa na kwanaki na ƙarshe zuwa Panium. Yesu ya bayyana wannan batu sarai a cikin tsarin hatimcewa sa’ad da Ya kai almajiransa zuwa Panium, a ɗan kafin gicciye.

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Almasihu ya yi magana kai tsaye game da yaƙin Panium, sa’ad da yake tsaye a Panium tare da almajiransa, kuma a can ya koya musu cewa za a gina ikkilisiyarsa a kan furcin bangaskiyar Bitrus, kuma cewa “ƙofofin jahannama” ba za su rinjaye ta ba. Yesu ya bayyana wannan yaƙi da yaƙin Panium yake wakilta. Yaƙin Panium shi ne aya ta goma sha biyar, kuma aya ta goma sha shida ita ce Yaƙin Actium. Almasihu ya tsaya a Panium, dab da lokacin da aikin mutuwarsa zai cika.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

Daga Panium zuwa dokar Lahadi tarihin gwagwarmayar siyasa da addini ne na ƙahonni biyu na dabbar ƙasa, wato Furotesta da Jamhuriyanci. Dabbar marar imani daga ramin marar iyaka ta kai musu hari su biyun a cikin 2020, kuma yaƙin da ƙahonnin biyu suka yi da allolin siyasa da na addini na tsarin duniya yana wakilta a cikin tarihin ayoyi goma sha ɗaya zuwa goma sha shida.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.

Daga Yaƙin Ukrain da ya fara a shekara ta 2014, zuwa kamfen na farko na shugaban ƙasa na Donald Trump da ya fara a 2015, har zuwa mutuwar ƙahonin biyu a 2020, har zuwa tashin matattu na 2023, zuwa kamfen na uku na Trump wanda ya fara a ranar 15 ga Nuwamba, 2022, tarihin yana kaiwa zuwa ayoyi goma sha uku zuwa goma sha biyar. A cikin waɗannan ayoyi tarihin da Kalmar annabci ta Allah ta bayyana yana wakiltar gaskiyoyin annabci waɗanda suke hatimce dubu ɗari da arba’in da huɗu.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

An misalta waɗannan gaskiyoyi a ziyarar Almasihu zuwa Kaisariya Filibbi a cikin Matta surori na goma sha shida da goma sha bakwai. A cikin waɗannan ayoyi, mutumin zunubi ya koma cikin tarihin annabci yana rerar waƙoƙin karuwar Taya, kuma ta yin haka yana kafa wahayin, ta haka yana sa waɗannan ayoyi cikin mahallin Kukan Tsakar Dare, gama inda babu wahayi mutane kan lalace.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Inda babu wahayi, mutane sukan hallaka; amma mai kiyaye doka, albarka gare shi. Karin Magana 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Waɗanda suke da idanu, amma ba sa son gani, kuma suke da kunnuwa, amma suka ƙi ji, su ne wawaye budurwai na Laodicea waɗanda ba su da “mai.” “Mai” ɗin kuwa shi ne ƙaruwa ta sani da ake samarwa sa’ad da aka buɗe Wahayin Yesu Almasihu kaɗan kafin rufe lokacin jarrabawa, kuma bisa ga Hosea, mutanen Allah waɗanda suka ƙi kuma suka yi watsi da sani za a hallaka su.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> An hallaka mutanena saboda rashin sani: domin ka ƙi ilimi, ni ma zan ƙi ka, har ba za ka ƙara zama firist a gare ni ba: domin ka manta da dokar Allahnka, ni ma zan manta da ’ya’yanka. Hosea 4:6.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Maganar Ubangiji kuma ta zo gare ni, tana cewa, Ɗan mutum, kana zaune a tsakiyar gidan tawaye, waɗanda suke da idanu su gani, amma ba sa gani; suna da kunnuwa su ji, amma ba sa ji: gama su gidan tawaye ne. Ezekiel 12:1, 2.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Sai ya ce, Ka je, ka gaya wa wannan jama’a, Da ji za ku ji, amma ba za ku fahimta ba; da gani kuma za ku gani, amma ba za ku gane ba. Ka sa zuciyar wannan jama’a ta yi ƙauri, ka sa kunnuwansu su yi nauyi, ka rufe idanunsu; don kada su gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su tuba, a kuma warkar da su. Ishaya 6:9, 10.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Sai almajiran suka zo, suka ce masa, Don me kake yi musu magana da misalai? Sai ya amsa ya ce musu, Domin an ba ku ku san asiran mulkin sama, amma su ba a ba su ba. Gama duk wanda yake da shi, za a ƙara masa, har ya yi yalwa ƙwarai; amma duk wanda ba shi da shi, ko abin da yake da shi ma za a karɓe daga gare shi. Saboda haka nake yi musu magana da misalai: domin ko da suna gani, ba sa gani; ko da suna ji, ba sa ji, ba kuma sa ganewa. Kuma a cikinsu annabcin Ishaya ya cika, wanda yake cewa, Da ji za ku ji, amma ba za ku gane ba; da gani kuwa za ku gani, amma ba za ku fahimta ba. Gama zuciyar mutanen nan ta yi kauri, kunnuwansu kuma sun yi nauyin ji, idanunsu kuwa sun rufe; don kada a kowane lokaci su gani da idanunsu, su ji da kunnuwansu, su gane da zuciyarsu, su tuba, ni kuma in warkar da su. Amma idanuwanku masu albarka ne, domin suna gani; da kunnuwanku kuma, domin suna ji. Gama hakika ina gaya muku, annabawa da yawa da adalai sun yi marmarin ganin abubuwan da kuke gani, amma ba su gan su ba; da jin abubuwan da kuke ji kuma, amma ba su ji su ba. Mattiyu 13:10–17.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Dukkan saƙonnin da aka ba da su daga 1840–1844 dole ne a mayar da su masu ƙarfi yanzu, domin akwai mutane da yawa da suka rasa alkiblar su. Dole ne saƙonnin su isa ga dukan ikkilisiyoyi.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Almasihu ya ce, ‘Masu albarka ne idanunku, gama suna gani; da kunnuwanku kuma, gama suna ji. Gama hakika ina gaya muku, annabawa da mutane masu adalci da yawa sun yi marmarin ganin abubuwan da kuke gani, amma ba su gan su ba; da kuma jin abubuwan da kuke ji, amma ba su ji su ba’ [Matthew 13:16, 17]. Masu albarka ne idanuwan da suka ga abubuwan da aka gani a 1843 da 1844.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “An ba da saƙon. Kuma bai kamata a yi jinkiri wajen maimaita saƙon ba, gama alamu na zamani suna cika; dole ne a kammala aikin rufewa. Za a yi babban aiki cikin ɗan ƙanƙanin lokaci. Ba da daɗewa ba za a ba da saƙo bisa nadi na Allah wanda zai kumbura ya zama ƙara mai ƙarfi. Sa’an nan Daniyel zai tsaya a wurinsa, domin ya ba da shaidarsa.” Manuscript Releases, juzu’i na 21, 437.

We will continue this study in the next article.

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

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Wahayin Yesu Almasihu, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da dole ne su faru ba da daɗewa ba; ya kuwa aiko da shi, ya sanar da shi ta wurin mala’ikansa ga bawansa Yohanna: wanda ya ba da shaida ga maganar Allah, da kuma ga shaidar Yesu Almasihu, da kuma ga dukan abubuwan da ya gani. Mai albarka ne wanda yake karantawa, da waɗanda suke jin kalmomin wannan annabci, suke kuma kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. Wahayin Yahaya 1:1–3.

Back to Articles