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# The Hidden History of Verse Forty - Number Six

Tarihin Boyayye na Aya ta Arba’in — Lamba ta Shida

Eleven

Goma sha ɗaya

Author

Jeff Pippenger

Published

April 2, 2026

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As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Yayin da muke fara nazarin ɓoyayyen tarihin nan, za mu yi la’akari da layukan annabci guda biyu, na ciki da na waje, waɗanda yanzu ake fahimta cewa suna daidaita da tarihin daga lokacin ƙarshe a aya ta arba’in har zuwa dokar Lahadi ta aya ta arba’in da ɗaya. Layin ciki na wannan tarihin annabci an alamta shi da littafin Ru’ya ta Yohanna, sura ta goma sha ɗaya, aya ta goma sha ɗaya. Layin waje kuma an alamta shi da littafin Daniyel, sura ta goma sha ɗaya, aya ta goma sha ɗaya. Layin waje na Daniyel 11—aya ta goma sha ɗaya ya zo cikin tarihi a shekara ta 2014, kuma layin ciki na Ru’ya ta Yohanna 11—aya ta goma sha ɗaya ya zo cikin tarihi a ranar 31 ga Disamba, 2023. Layin waje yana wakiltar ƙahon Jamhuriyya na dabbar ƙasa, kuma layin ciki yana wakiltar ƙahon Furotesta na dabbar ƙasa.

## The United States

Amurka

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Littafin Ru’ya ta Yohanna ya bayyana wata al’umma guda ɗaya a matsayin babban abin da kwanakin ƙarshe suka shafa. Wannan al’umma ita ce dabbar ƙasa wadda take tilasta wa dukan duniya su yi wa dabbar teku ta papanci sujada. Littafin Ru’ya ta Yohanna ya bayyana wata al’umma guda ɗaya ta musamman, wata haɗakar ƙasashe goma guda ɗaya, da kuma cocin ƙarya guda ɗaya. Al’ummar ita ce Amurka, dabbar ƙasa ta sura ta goma sha uku; cocin ƙarya ita ce dabbar teku ta sura ta goma sha uku; kuma haɗakar mugunta ta sarakuna goma ta Littafi Mai Tsarki ita ce Majalisar Ɗinkin Duniya. Waɗannan iko uku, waɗanda aka wakilta a matsayin macijin, dabbar da annabin ƙarya a Ru’ya ta Yohanna sura ta goma sha shida, su ne suke jagorantar duniya zuwa Armageddon.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

An bayyana kowannensu a cikin Daniyel sura ta goma sha ɗaya, aya ta arba’in zuwa ta arba’in da biyar, inda cocin ƙarya ta kai ga ƙarshenta tsakanin tekuna da dutsen tsarki mai ɗaukaka a aya ta arba’in da biyar, abin da a fannin ƙasa ya yi daidai da Armageddon na Ru’ya ta Yohanna. Aya ta arba’in ta fara ne a shekara ta 1798 sa’ad da dabbar teku—wato cocin ƙarya—ta sami mummunan rauni mai kisa, kuma sashen ya ƙare da wannan dabbar teku da aka tayar, wadda ita ce karuwar Ru’ya ta Yohanna sura ta goma sha bakwai, tana mutuwa a karo na biyu; ta haka ne sashen ya ƙare a daidai wurin da ya fara. Babbar ƙasa a cikin littafin Ru’ya ta Yohanna da kuma Daniyel ita ce Amurka, dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku ta babin tawaye. Dabbar ƙasa ita ce kuma annabin ƙarya a sura ta goma sha shida ta Ru’ya ta Yohanna, kuma a aya ta arba’in ta Daniyel sura ta goma sha ɗaya, ita ce karusai, jiragen ruwa da mahayan dawakai.

## Half Truths are No Truth at All

Rabin Gaskiya Ba Gaskiya Ba Ce Ko Kaɗan

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Al’ummar da ita ce batun duka littafin Daniyel da Ru’ya ta Yohanna a kwanaki na ƙarshe ita ce Amurka, kuma sura ta goma sha ɗaya ta littafin Daniyel ta fara ne da fayyace shugaban ƙarshe na wannan al’umma. Wannan gaskiya tabbatacciyar hujja ce ta Littafi Mai Tsarki wadda Adventist na Bakwai na Laodikiya suke ƙi ta ta wurin ɓoyewa a bayan rabin-gaskiya. Rabin-gaskiyar da suke ɓoyewa a bayanta a kan wannan batu ita ce yarda da suke yi cewa Amurka ce dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku, kuma ita ce annabin ƙarya na sura ta goma sha shida; duk da haka suna ƙin ganin cewa Donald Trump babban batu ne na annabcin Littafi Mai Tsarki a kwanaki na ƙarshe. Allah ba ya taɓa canjawa, kuma lokacin da Ya yi hulɗa da Masar, Fir’auna babban batu ne na tarihin annabci; sa’an nan kuma da Babila, an ambaci Nebukadnezzar da Belshazzar da sunansu. An ambaci Cyrus da sunansa. An ambaci Darius da sunansa. Littafi Mai Tsarki ya fayyace a sarari mai mulki na ƙarshe na dabbar ƙasa, kuma wannan ba ambato ne na wucewa ba. Adventism ya san ko wace ce Amurka a annabcin ƙarshen zamani, amma ba zai iya ganin cewa Allah yana magana game da al’umma da kuma shugabanta a cikin kowane yanayin annabci ba, kuma dukan waɗannan tarihohi masu tsarki na baya suna misalta kwanaki na ƙarshe.

## Trump in the Final Vision

Ƙaho a Cikin Wahayi na Ƙarshe

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump shi ne batun farko a cikin wahayi na ƙarshe na Daniyel, wanda shi ne kololuwar dukan wahayi na annabci, ba kawai a cikin littafin Daniyel ba, amma a cikin dukan Littafi Mai Tsarki baki ɗaya.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Jigon wahayi na ƙarshe na tarihin annabci a cikin Kalmar Allah shi ne Donald Trump. Shi ne alamar da ke gano sawun tafiyar annabcin waje na kwanakin ƙarshe na ɓoyayyen tarihin aya ta arba’in. Haka kuma shi ne mahaɗin da ke gano kuma ya kafa layin cikin gida na dubu ɗari da arba’in da huɗu. Dubu ɗari da arba’in da huɗu su ne ƙahon Furotesta a kan dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku, kuma Donald Trump yana wakiltar ƙahon jam’iyyar Republican na wannan dabbar. Dabbar kuwa ita ce Kundin Tsarin Mulkin Tarayyar Amurka kamar yadda gwamnatin jamhuriya mai kundin tsari ta wakilta, wadda tun farko ta kafa rarrabuwar kai tsakanin ƙahonan biyu, amma a ƙarshe ta haɗa ƙahonan su zama siffar dabbar teku ta Paparoma.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

’Yar’uwa White ta sha nanata daidaita siffar zinariya ta Daniyel sura ta uku da dokar Lahadi ta kwanaki na ƙarshe; to, wa Nebukadnezzar yake wakilta? Addinin Adventist zai sanar da kai cewa Amurka ce, dabbar ƙasa ta sura ta goma sha uku ta Ru’ya ta Yohanna, abin da yake daidai da gane cewa Babila ce ta jefa Shadrak, Meshak da Abednego cikin wuta. Nebukadnezzar ne Littafi Mai Tsarki ya bayyana a matsayin wanda yake da alhaki a lokacin dokar Lahadi, saboda haka, wa ne Nebukadnezzar, in ba shugaban ƙasar da yake mulki sa’ad da dokar Lahadi mai zuwa nan ba ta iso?

## Three

Uku

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Wahayin ƙarshe na Daniyel, wato wahayin Kogin Hiddekel, an rarraba shi zuwa surori uku waɗanda kowannensu ya yi daidai da halayen mala’iku ukun da ke cikin Ru’ya ta Yohanna sura ta goma sha huɗu. Surorin ukun suna wakiltar mala’ika na farko, na biyu, da na uku, amma kuma suna wakiltar saƙon ƙarshe na Daniyel. Saƙonsa na farko a sura ta ɗaya shi ma yana wakiltar mala’iku ukun na Ru’ya ta Yohanna sura ta goma sha huɗu, kuma ta haka ne aka ɗora hatimin Alpha da Omega a kan sura ta ɗaya da kuma wahayin Kogin Hiddekel.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

An kafa hangen nesa na ƙarshe na Daniyel a kan tsarin kalmar Ibrananci “gaskiya,” wadda ta ƙunshi harafi na farko, na goma sha uku, da na ƙarshe wato na ashirin da biyu na haruffan Ibrananci. Babi na goma ya bayyana Daniyel a matsayin ɗalibin annabci wanda aka canja shi daga ɗan Laodikiya zuwa ɗan Filadelfiya a rana ta ashirin da biyu. Sa’an nan kuma aka ba Daniyel ikon fahimtar ƙarin sani da aka warware hatiminsa, wanda aka wakilta a babi na goma sha biyu. Babi na farko da na ƙarshe na hangen nesa suna bayyana Daniyel a matsayin alamar mutum ɗari da arba’in da huɗu, waɗanda su ne ainihin ɗaliban annabci.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

> “Duk irin ci gaban hankali da mutum zai iya samu, kada ya taɓa zaton ko da na ɗan lokaci cewa babu bukatar zurfafa bincike mai ɗorewa cikin Nassosi domin a sami ƙarin haske. A matsayinmu na jama’a, an kira kowannenmu daban-daban ya zama mai nazarin annabci.” Testimonies, juzu’i na 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Babi na ɗaya yana bayyana waɗannan gaskiyoyi iri ɗaya na wahayin Kogin Hiddekel, kuma babi na farko na wahayin Kogin Hiddekel yana bayyana wannan gaskiya iri ɗaya da babi na uku kuma na ƙarshe nasa. Littafin Daniyel yana ɗauke da sa hannun Alfa da Omega, gama babi na ɗaya yana bayyana tsarin gwaji mai matakai uku na bisharar madawwamiya, haka kuma babi na goma sha biyu. Sa’an nan kuma, a cikin babi uku waɗanda suka ƙunshi wahayi na ƙarshe na Daniyel, babi na farko shi ne alfa, babi na uku kuma shi ne omega. Wannan ya yi daidai da gwajin farko na Daniyel game da irin abincin da zai ci, da kuma gwajinsa na uku kuma na ƙarshe sa’ad da Nebukadnezzar ya yi masa hukunci bayan shekaru uku. Gwajin alfa na Daniyel 1 ya shafi tsarin koyon Littafi Mai Tsarki, kamar yadda cin abincin Babila ko kuma cin abincin ganyayyaki ya wakilta.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Amincin Daniyel ga tsarin “layi bisa layi” ya sa aka same shi cewa, “a cikin dukan al’amuran hikima da fahimta da sarki ya tambaye su a kai, ya same su sun fi dukan masu sihiri da masu taurari da suke cikin dukan mulkinsa sau goma.” A cikin omega, sura ta goma sha biyu, masu hikima ne suke fahimtar dukan al’amuran hikima waɗanda suke ƙaruwa sa’ad da aka buɗe Kalmar annabci. Sura ta goma sha biyu ita ce omega ga sura ta ɗaya, haka kuma ita ce omega ga sura ta goma, alpha na wahayin Hiddekel. A cikin wannan alpha, sura ta goma, Daniyel ya daidaita a cikin ƙwarewar ruhaniya da ta yi daidai da yadda masu hikima suke daidaitawa a cikin ƙwarewar fahimi a sura ta goma sha biyu. Sura ta ɗaya tana jaddada cewa tsarin nazarin Littafi Mai Tsarki ne yake bai wa ɗalibin annabci damar daidaitawa cikin gaskiya a ruhaniyance da kuma a fahimance domin a hatimce shi.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Da yake wakiltar masu nazarin annabci na gaskiya a kwanaki na ƙarshe, Daniyel da mutanen kirki uku su ne masu hikima waɗanda ba kawai suke fahimtar ƙaruwa ta ilimi da aka buɗe a lokacin ƙarshe a shekara ta 1989 ba, amma kuma suna fahimtar ƙaruwa ta ilimi a 9/11. A ƙarshe, suna fahimtar ƙaruwa ta ilimi da aka buɗe a ranar 31 ga Disamba, 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

A cikin nemansu na hasken annabci na Allah, ana sauya su daga motsin Laodicean na Adventist na Rana ta Bakwai na mutum dubu ɗari da arba’in da huɗu zuwa motsin Philadelphian na mutum dubu ɗari da arba’in da huɗu. Sa’ad da wannan sauyi ya faru, ana raba su da waɗanda suka gudu daga wahayin madubin dubawa.

## Message of Human Rebellion

Saƙon Tawayen Ɗan Adam

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Surori na goma da na goma sha biyu suna magana ne game da dubu ɗari da arba’in da huɗu, domin su ne mataki na farko da na uku a cikin tsari na gaskiya. Da zarar an ƙarfafa su ta wurin ƙwarewar ciki ta wahayin madubin dubawa na sura ta goma, tare kuma da haskaka su da fahimtar Daniel 12 da aka buɗe, sai su yi shelar saƙon tawaye na ɗan’adam. Littattafan Daniel da Ru’ya ta Yohanna ne suke wakiltar saƙon tawaye na ɗan’adam, kuma an sa saƙon tawayen a cikin tsarin annabci na masarautun annabcin Littafi Mai Tsarki da aka gabatar a cikin Daniel. Alamar annabci ta shaidar tawayen ɗan’adam a cikin littafin Daniel tana samun cikakkiyar wakilci a sura ta goma sha ɗaya. Sura ta goma sha ɗaya tarihi ne da yake farawa a ƙarshen Babila da farkon Mediyawa da Farisawa. Saboda haka tana farawa ne da mugun rauni na Babila, wanda yake misalta mugun raunin papanci a shekara ta 1798. Sa’ad da mugun raunin papanci ya warke a dokar Lahadi mai zuwa nan ba da daɗewa ba, sai ta zama kan haɗin kai sau uku na maciji, dabbar, da annabin ƙarya. Sa’an nan ita ce matar nan mai hau kan dabbar a Ru’ya ta Yohanna 17, kuma a goshinta an rubuta Babila Mai Girma. A dokar Lahadi mai zuwa nan ba da daɗewa ba, mugun raunin Babila da na papanci dukansu suna warkewa.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Tawayen ɗan’adam da aka wakilta tun daga zamanin Babila har zuwa ƙarshen duniya shi ne tsari na littafin Daniyel, kuma sura ta goma sha ɗaya ita ce saƙon annabci na waje da ke ba da tarihin wannan tawaye na kwanaki na ƙarshe. Wannan shaidar tawaye da ake samu a sura ta goma sha ɗaya ta yi daidai da, kuma tana cikin, ayoyi shida na ƙarshe na surar. Ayoyi shida na ƙarshe su ne saƙon tawayen ɗan’adam, kuma waɗannan ayoyi shida na ƙarshe an wakilta su tare da kuma a cikin ɓoyayyen tarihin aya ta arba’in. Ta haka, littafin Daniyel ya taƙaitu zuwa sura guda, wadda kuma ita ma ta taƙaitu zuwa ayoyi shida na wannan surar, wadda kuma ita ma ta taƙaitu zuwa ɓoyayyen tarihin rabin ƙarshen aya guda.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Babi na goma sha ɗaya yana wakiltar wasiƙa ta goma sha uku wadda haruffan farko da na ƙarshe na baƙaƙen Ibrananci suke gabace ta kuma suke biyota, kuma na farko da na ƙarshe kullum iri ɗaya ne. Babi na farko yana nuna masu hikima ana raba su daga wawaye a wahayin madubin dubawa, kuma babi na ƙarshe yana nuna masu hikima ana raba su daga wawaye a wajen buɗe hatimin. Wahayi yana sanar da mu cewa hatimtar dubu ɗari da arba’in da huɗu “tabbatuwa ne cikin gaskiya, ta fuskar hankali da ta ruhaniya.” Babi na goma yana nuna hatimtar dubu ɗari da arba’in da huɗu ta fuskar ruhaniya, kuma babi na goma sha biyu yana nuna ta fuskar hankali. Babi na goma yana nuna taɓawa uku da mu’amaloli uku da halittun sama. Babi na goma sha biyu yana nuna tsarkakewar matakai uku ta masu hikima wadda ake cika ta ta wurin ƙaruwa na gaskiyar annabci ta fuskar hankali a matsayin “an tsarkake, an mai da su farare, an kuma gwada su.” Kamar yadda babi na goma yake da alamomi biyu na uku, wato taɓawa uku da gamuwa uku da halittun sama; haka kuma babi na goma sha biyu yake da tsarin gwaji na matakai uku, tare kuma da annabce-annabcen lokaci guda uku.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Haɗuwa uku na samaniya a sura ta goma suna ɗauke da hatimin gaskiya, domin farkon da na ƙarshe cikin halittun samaniya da suka yi hulɗa da Daniyel shi ne mala’ika Jibra’ilu, kuma halitta ta tsakiya ita ce Mika’ilu. Mala’iku uku ne, amma Almasihu ne mala’ikan da yake a mataki na biyu. Taɓawa ukun suna wakiltar ƙarfafawar Daniyel mai ci gaba a matakai uku. A cikin wannan nassi Daniyel ya ambaci wahayin madubin kallo sau uku, kuma da yin haka yana sanya wahayi uku na madubin kallo a cikin nassoshi bakwai game da wahayin mareh a sura ta goma. Sau biyu ana fassara kalmar Ibrananci mareh da “bayyanuwa,” kuma sau biyu da “wahayi,” sannan a wasu sau uku ana fassara ta da “wahayi.” “Waɗannan sauran sau ukun” ba mareh ba ne, su ne sigar mata ta mareh, wato marah. Sura ta goma tana da taɓawa uku na ƙarfafawa mai ci gaba, haɗuwa uku na samaniya masu ɗauke da hatimin gaskiya, da wahayi uku na madubin kallo waɗanda suke wani ɓangare na nassoshi bakwai game da bayyanuwar Almasihu.

## Appearance

Bayyanar

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Fassarori biyu da aka fassara kalmar *mareh* da “bayyanuwa” sun yi daidai da lokuta biyun da aka fassara ta da “wahayi.” Tare, suna bayyana Almasihu a matsayin alama wadda take bayyana a matsayin alamar hanya a tarihin annabci. A cikin Ru’ya ta Yohanna sura ta goma, wani mala’ika ya sauko ya sa ƙafa ɗaya a kan ƙasa, ɗaya kuma a kan teku. ’Yar’uwa White ta sanar da mu cewa mala’ikan “ba wani ƙanƙanin mutumci ba ne face Yesu Almasihu.” Mala’ikan Ru’ya ta Yohanna goma shi ne “bayyanuwar” Almasihu a tarihin annabci. Ya bayyana a aya ta goma sha uku na Daniyel sura ta takwas a matsayin Palmoni, kuma daga Ru’ya ta Yohanna sura ta biyar zuwa gaba yana bayyana a matsayin Zakin ƙabilar Yahuda. Daniyel yana wakiltar waɗanda suke na kwanaki na ƙarshe waɗanda suke bin bayyanuwar annabcin Almasihu, a duk inda zai tafi. Idan suna da aminci su yi haka, za a bishe su zuwa ga wahayin madubin dubawa inda marasa aminci suke gudu.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Tsarkakewa mai matakai uku na sura ta goma sha biyu, wadda ta dogara a kan fahimtar ilimin da yake ƙaruwa sa’ad da aka buɗe annabci da aka rufe, tana tare da “annabce-annabcen lokaci” guda uku, waɗanda suke wakiltar cikawa uku mabambanta ga kowace aya cikin ayoyi ukun. Shekaru dubu ɗaya da ɗari biyu da sittin na aya ta bakwai, da shekaru dubu ɗaya da ɗari biyu da casa’in na aya ta goma sha ɗaya, da kuma shekaru dubu ɗaya da ɗari uku da talatin da biyar na aya ta goma sha biyu suna bayyana ayoyi uku waɗanda kowannensu ya ƙunshi annabcin lokaci, wanda ya cika a cikin tarihi, kuma daga baya Millerites suka gane shi a matsayin tabbataccen shaidar tarihi ga saƙon da suka yi shela. Hasashen da ke cikin ayar, cikawarsa a tarihi, da kuma yadda Millerites suka yi amfani da wannan tarihin, suna ba da shaida ga cikar waɗannan annabce-annabce uku a kwanaki na ƙarshe. Amma amfani da lokaci na Millerites ba ya ƙara zama ingantacce, saboda haka ya kamata a yi amfani da nassosin lokaci da ke cikin ayoyin a matsayin alamomi, ba a matsayin lokaci ba. An kafa wannan alamar a cikin ayoyin ta wajen amfani da ayar, cikar ayar a tarihi, da kuma yadda Millerites suka gabatar da saƙon.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Jadawalin abubuwan da suka faru na tawaye na ɗan adam a sura ta goma sha ɗaya an saƙa shi tare da ƙawance-ƙawance, yarjejeniyoyi da alkawura. Alkawuran ɗan adam da aka wakilta cikin tarihin sura ta goma sha ɗaya an bambanta su da Alkawarin Allah.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “A cikin kwanakin ƙarshe na tarihin wannan duniya, alkawarin Allah da mutanensa masu kiyaye dokokinsa za a sabunta shi.” Review and Herald, Fabrairu 26, 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Roma ce ta kafa dukan wahayin, kuma sa’ad da aka fara ambaton Roma ta papacy a babi na sha ɗaya, an bayyana ta a matsayin “waɗanda suka yashe alkawari mai tsarki.” Layin cikin gida a cikin Daniyel sha ɗaya, wanda shi ma shi ne layin cikin gida a cikin ɓoyayyen tarihin aya ta arba’in, yana wakiltar waɗanda suke shiga alkawari da Allah a kwanaki na ƙarshe, kuma layin waje yana bayyana waɗanda suka yashe wannan alkawari ɗin. A cikin bayyana rukunin da ba za su amfana da ƙaruwa ta ilimi a kwanaki na ƙarshe ba, an saƙa tarihinsu na waje a kan zaren annabci na yarjejeniyoyin mutane da aka karya.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

An saka a cikin jerin tsarin cikin gida na ɗari da dubu arba’in da huɗu alamu da misalai masu yawa na dangantakar alkawari ta Allah da mutanensa ragowa na kwanaki na ƙarshe. Alamar lambar “goma sha ɗaya” ɗaya ce daga cikin waɗannan gaskiyoyi, kuma an jaddada gaskiyar cewa aya ta goma sha ɗaya ta sura ta goma sha ɗaya tana bayyana hangen nesa na waje da na ciki na kwanaki na ƙarshe ta wurin Ishaya, yayin da yake bayyana manufa da aikin mutanen alkawarin Allah na kwanaki na ƙarshe a cikin sura ta goma sha ɗaya, aya ta goma sha ɗaya.

> 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. Isaiah 11:11.

> Kuma zai zama a wannan rana, Ubangiji zai sāke miƙa hannunsa a karo na biyu domin ya komo da ragowar mutanensa waɗanda suka ragu, daga Assuriya, da daga Masar, da daga Fetros, da daga Kush, da daga Elam, da daga Shinar, da daga Hamat, da kuma daga tsibiran teku. Ishaya 11:11.

## The Scattering

Watsuwar

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

A cikin kwanakin ƙarshe, sauran mutanen Allah za su kasance an warwatsa su sau biyu, suna bukatar a tattara su. Aya ta bakwai ta Daniyel sura ta goma sha biyu tana nuna warwatsuwar mutanen Allah a cikin kwanakin ƙarshe, saboda haka tana wakiltar kwanaki dubu ɗaya da ɗari biyu da sittin a matsayin alamar warwatsuwa.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Sai na ji mutumin nan da yake sanye da lilin, wanda yake a bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya kuma rantse da Mai rai har abada cewa zai kasance na wani lokaci, da wasu lokatai, da rabi; kuma sa’ad da ya gama warwatsa ikon mutanen tsarkaka, to, dukan waɗannan abubuwa za su cika. Daniel 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

An watse shaidun nan biyu a Ru’ya ta Yohanna sura ta goma sha ɗaya bayan sun ba da shaidarsu.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> Kuma sa’ad da za su gama shaidarsu, dabbar nan wadda take fitowa daga ramin zurfi marar matuƙa za ta yi yaƙi da su, ta rinjaye su, ta kuma kashe su. Kuma gawawwakin su za su kwanta a kan titin babban birnin, wanda a ruhance ake kira Saduma da Masar, inda kuma aka gicciye Ubangijinmu. Kuma waɗansu daga cikin al’ummai, da kabilu, da harsuna, da al’ummai za su ga gawawwakin su har kwana uku da rabi, kuma ba za su bari a binne gawawwakin su ba. Kuma mazaunan duniya za su yi murna a kansu, su yi farin ciki, kuma za su aika wa juna kyautai; domin waɗannan annabawa biyu sun azabtar da mazaunan duniya. Ru’ya ta Yohanna 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

A aya ta gaba, aya ta goma sha ɗaya, an tayar da shaidun biyu daga mutuwarsu a titin Saduma da Masar. Wannan mutuwa ɗaya ce Ezekiyel ya kwatanta a matsayin kwari na ƙasusuwan da suka warwatse, matattu, busassu. Shaidun biyu suna wakiltar ƙahonnin Republican da Protestant waɗanda aka kashe a 2020. Ƙahon Protestant ya mutu a annabcin ƙaryarsa na 18 ga Yuli, 2020, kuma ƙahon Republican ya mutu a zaɓen 2020 da aka sace. Ishaya ya bayyana cewa sa’ad da aka tayar da shaidun, abin da ya bayyana a matsayin tattarawa a karo na biyu, waɗannan shaidun sukan zama tuta da ke tara ma’aikatan awa ta goma sha ɗaya.

> 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. Isaiah 11:10–12.

> A ranar nan kuma za a sami tushe daga Yesse, wanda zai tsaya a matsayin tuta ga al’ummai; zuwa gare shi ne Al’ummai za su neme shi: kuma hutunsa zai zama mai ɗaukaka. Haka kuma zai faru a ranar nan, Ubangiji zai sāke miƙa hannunsa a karo na biyu domin ya dawo da ragowar mutanensa da suka rage, daga Assuriya, da daga Masar, da daga Fatros, da daga Kush, da daga Elam, da daga Shin’ar, da daga Hamat, da kuma daga tsibiran teku. Zai kuma ɗaga tuta ga al’ummai, ya tattara korarrun Isra’ila, ya kuma tara warwattsun Yahuda daga kusurwoyi huɗu na duniya. Ishaya 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Sa’ad da Ubangiji ya sa hannunsa a karo na biyu domin ya tattara, sai ya tara “korarrun Isra’ila.” “Korarrun Isra’ila” su ne suka zama tuta ga al’ummai, kuma saboda wannan dalili dole ne a fara kore su kafin a tattara su. An kore su zuwa kwarin ƙasusuwan matattu na Ezekiyel, kuma da aka kashe su sau ɗaya, suka kwanta a kan titi inda kuma aka gicciye Ubangijinmu, yayinda sauran rukuni suka yi farin ciki.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Ku ji maganar Ubangiji, ku da kuke rawar jiki saboda maganarsa; ’yan’uwanku da suka ƙi ku, waɗanda suka kore ku sabili da sunana, suka ce, Bari a ɗaukaka Ubangiji: amma zai bayyana domin farin cikinku, su kuwa za su sha kunya. Ishaya 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Waɗanda suke rawar jiki a gaban Maganar Allah, ’yan’uwansu waɗanda suka ƙi su ne suke fitar da su. Irmiya ya bayyana abin da yake faruwa da ’yan’uwan da suka ƙi tutar alama.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Saboda haka Ubangiji yana cewa, Ga shi, zan kawo musu masifa wadda ba za su iya tserewa daga gare ta ba; kuma ko da za su yi kuka gare ni, ba zan saurare su ba. Irmiya 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Mahallin aya ta goma sha ɗaya shi ne alkawarin Allah, kuma dukan annabawa suna magana ne game da kwanaki na ƙarshe, saboda haka alkawarin da ake tattaunawa a nan shi ne sabunta alkawarin tare da mutum dubu ɗari da arba’in da huɗu.

> The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

> Kalmar da ta zo wa Irmiya daga wurin Ubangiji, tana cewa, Ku ji kalmomin wannan alkawari, ku kuma faɗa wa mutanen Yahuza da mazaunan Urushalima; ka kuma ce musu, Ga abin da Ubangiji Allah na Isra’ila ya faɗa: La’ananne ne mutumin da ba ya yi biyayya ga kalmomin wannan alkawari, wanda na umarci kakanninku da shi a ranar da na fitar da su daga ƙasar Masar, daga matatar baƙin ƙarfe, ina cewa, Ku yi biyayya ga muryata, ku kuma aikata su, bisa ga dukan abin da na umarce ku da shi; sa’an nan za ku zama mutanena, ni kuwa zan zama Allahnku: domin in cika rantsuwar da na rantse wa kakanninku, in ba su ƙasa mai gudãna da madara da zuma, kamar yadda yake a yau. Sa’an nan na amsa, na ce, Amin, ya Ubangiji.

> Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Sa'an nan Ubangiji ya ce mini, Ka shelanta dukan waɗannan kalmomi a cikin biranen Yahuza, da kuma a kan titunan Urushalima, kana cewa, Ku ji kalmomin wannan alkawari, ku kuma aikata su. Gama na yi wa kakanninku gargaɗi ƙwarai a ranar da na fito da su daga ƙasar Masar, har zuwa wannan rana, ina tashi da sassafe ina gargaɗi, ina cewa, Ku yi biyayya ga muryata. Duk da haka ba su yi biyayya ba, ba kuma su karkata kunne ba, amma kowanne ya yi tafiya bisa ga tunanin mugun zuciyarsa: saboda haka zan jawo a kansu dukan kalmomin wannan alkawari, waɗanda na umarce su su aikata; amma ba su aikata su ba.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

> Sai Ubangiji ya ce mini, “An sami makirci a cikin mutanen Yahuza, da kuma a cikin mazaunan Urushalima. Sun koma ga mugayen ayyukan kakanninsu, waɗanda suka ƙi sauraron maganata; suka kuma bi waɗansu alloli domin su bauta musu. Gidan Isra’ila da gidan Yahuza sun karya alkawarina, wanda na yi da kakanninsu. Saboda haka, ga abin da Ubangiji ya ce, ‘Ga shi, zan kawo musu masifa wadda ba za su iya kuɓuta daga gare ta ba; kuma ko da sun yi kuka gare ni, ba zan saurare su ba.’” Irmiya 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Batun shari’ar Adventisancin Rana ta Bakwai na Laodisiya da Irmiya ya bayyana, Ezekiyel ya maimaita shi a babi na goma sha ɗaya, aya ta goma sha ɗaya.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Wannan birni ba zai zama tukunyarku ba, ku kuma ba za ku zama naman da yake a tsakiyarsa ba; amma zan hukunta ku a iyakar Isra’ila. Ezekiyel 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Wahayi kai tsaye yana bayyana hatimin da ke cikin Ezekiyel sura ta tara a matsayin dai-dai wannan hatimin na mutum ɗari da arba’in da huɗu a Ru’ya ta Yohanna sura ta bakwai. Aya ta goma sha ɗaya ta sura ta goma sha ɗaya kawai ci gaba ne na labarin Ezekiyel da ke gudana game da shari’ar hukunci a kan cocin Adventist na Kwana ta Bakwai, wadda Sister White ta bayyana a matsayin Urushalima ta Ezekiyel sura ta tara. Waɗanda ba su karɓi hatimin ba, an hukunta su kuma an hallaka su a cikin wahayin surori na tara zuwa goma sha ɗaya.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Wahayin 9/11 da ke cikin Ezekiyel ya bayyana marasa aminci a matsayin waɗanda ake fitarwa daga Urushalima domin a yi musu hukunci, ta haka yana bayyana rabuwa ta ƙarshe ta waɗanda suke ikirarin cewa su ne ikkilisiya ta ƙarshe da aka misalta a cikin littafin Ru’ya ta Yohanna. Alamar “goma sha ɗaya, goma sha ɗaya” alama ce ta alkawarin da dubu ɗari huɗu da arba’in da huɗu suke shiga tare da Allah. Sa’ad da aka haɗa lambobin tare, suna wakiltar ashirin da biyu, wanda shi ne goma cikin ɗari biyu da ashirin, ɗaya daga cikin alamomin haɗuwar Allahntaka da ɗan’adam.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Shekaru ɗari biyu da ashirin tsakanin 677 da 457 K.H. suna danganta annabcin Daniyel na kwanaki dubu biyu da ɗari uku da annabcin lokaci na Musa na sau bakwai. Ana iya gane abubuwa da yawa game da shekarun ɗari biyu da ashirin a matsayin alamar aikin kafara wanda ya fara sa’ad da waɗannan annabce-annabce biyu suka zo tare a 1844. Ana iya kuma gabatar da abubuwa da yawa game da abin da lamba ashirin da biyu ke wakilta a alama a matsayin ushurin ɗari biyu da ashirin, kamar yadda yake ga lamba goma sha ɗaya. Abin da nake so in bayyana a nan shi ne dangantakar da ke tsakanin goma sha ɗaya da ashirin da biyu.

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunani a talifi na gaba.

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