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

Littafin Daniyel – Lamba Dari da Tamanin da Bakwai

The Lion’s Revelation: From Panium to the Final Sealing

Bayyanar Zakin: Daga Panium zuwa Hatimin Ƙarshe

Author

Jeff Pippenger

Published

April 17, 2024

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When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Sa’ad da Yesu ya kwance hatimin wata gaskiyar annabci, ana wakiltarSa a matsayin Zakin kabilar Yahuza; kuma a Kaisariya Filibbi, Zakin kabilar Yahuza ya fara kwance hatimin wannan magana cewa “dole ne ya tafi Urushalima, ya sha wahala abubuwa masu yawa daga dattawa da manyan firistoci da malaman Attaura, a kashe shi, kuma a tashe shi kuma a rana ta uku.” Waɗannan gaskiyoyi suna daidaitu da saƙon da Ya kwance hatiminsa a farkon lokacin hatimcewar dubu ɗari da arba’in da huɗu, sannan kuma a ƙarshen wannan lokaci ɗin nan guda. Waɗannan gaskiyoyi suna daidaitu da saƙon da aka wakilta cikin ayoyi na goma sha uku zuwa goma sha biyar na sura ta goma sha ɗaya ta littafin Daniyel.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Sa’ad da Ya warware wa dubu ɗari da arba’in da huɗu waccan gaskiya, yana yin haka ne ta hanyar tsarin layi bisa layi, gama a can ne ake samun “makullan” mulkin Allah. Dole ne a ci waɗannan gaskiyoyi, domin su ne makullan mulkin Allah, kuma mulkin Allah zai kasance a cikin mutanensa.

> And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

> Sa’ad da Farisiyawa suka tambaye shi, yaushe Mulkin Allah zai zo, sai ya amsa musu ya ce, Mulkin Allah ba ya zuwa da abin lura a gani; ba kuma za a ce, Ga shi a nan! ko kuma, Ga shi can! gama, ga shi, Mulkin Allah yana a cikinku. Luka 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Aljanu sun gaskata, duk da haka suna rawar jiki, gama bai isa mutum ya kawai gaskata “gaskiya” ba. Dole ne ta zama ɓangare na cikinka kamar yadda abincin jiki da ake ci yake zama. A cikin tarihin aya ta goma sha uku zuwa ta goma sha biyar, Zakin kabilar Yahuza yana kwance hatimin gaskiyoyin da suke da alaƙa da dokar Lahadi mai zuwa nan ba da daɗewa ba, kuma waɗannan gaskiyoyi suna buga hatimin a kan goshin budurwai masu hikima tun kafin rikicin da ke tafe ya zo. Zakin kabilar Yahuza ya san da kyau ƙwarai shaidar Matta sura ta goma sha shida, kuma ziyararsa zuwa Kaisariya Filibbi ta yi daidai da shaidar Daniyel game da Fanium, kuma Ya san cewa inuwar gicciyen da Shi da almajirinsa suka tsaya a ƙarƙashinta a Kaisariya Filibbi tana wakiltar inuwar dokar Lahadi mai zuwa a cikin tarihin mutanensa na kwanaki na ƙarshe.

> From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

> Daga wannan lokaci Yesu ya fara nuna wa almajiransa cewa lalle ne ya je Urushalima, ya sha wahala da yawa a hannun dattawa da manyan firistoci da marubuta, a kashe shi, kuma a tashe shi a rana ta uku. Sai Bitrus ya ja shi gefe, ya fara tsawata masa, yana cewa, Ubangiji, Allah ya kiyaye; wannan ba zai same ka ba. Amma ya juya, ya ce wa Bitrus, Ka koma bayana, Shaiɗan: kai abin tuntuɓe ne a gare ni: gama ba ka kula da abubuwan Allah ba, sai dai na mutane. Sa’an nan Yesu ya ce wa almajiransa, In wani mutum yana so ya bi ni, sai ya ƙi kansa, ya ɗauki gicciyensa, ya bi ni. Gama duk wanda yake so ya ceci ransa zai rasa shi: amma duk wanda ya rasa ransa saboda ni, zai same shi. Gama mene ne amfanin mutum, in ya sami dukan duniya, amma ya yi hasarar ransa? Ko kuwa me mutum zai bayar domin fansar ransa? Gama Ɗan Mutum zai zo cikin ɗaukakar Ubansa tare da mala’ikunsa; sa’an nan kuma zai sāka wa kowa gwargwadon ayyukansa. Hakika ina gaya muku, akwai waɗansu daga cikin masu tsaye a nan, waɗanda ba za su ɗanɗani mutuwa ba, sai sun ga Ɗan Mutum yana zuwa cikin mulkinsa. Matiyu 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Abu na farko, sabili da haka bisa ga ƙa’idar ambato na farko, abu mafi muhimmanci da Yesu ya gaya wa almajiransa game da wahalhalun gicciye shi ne, cewa za su bukaci su ɗauki nasu gicciye, idan suka zaɓi su bi Shi. ’Yar’uwa White ta bayyana a sarari cewa gicciye shi ma karkiya ne. Karkiya da gicciye alamomi ne na nufin mutum na kansa, kuma komai ya rataya ne a kan daidai yin amfani da nufi. Ikon da yake riƙe haikalin Allah shi ne Ɗan Rago da aka yanka aka kuma rataye shi a kan “ginshiƙi”. Ɗan Ragon da aka yanka yana wakiltar gicciye ƙasƙantacciyar halin jiki, kuma “ginshiƙin” da ake rataya mataccen jiki a kansa shi ne nufi. Almasihu ya bayar da misalinsa na yadda ake yin nasara ta wurin ci gaba da sa nufinsa cikin biyayya ga nufin Ubansa, kuma domin kammala wannan aiki, ya zauna tare da Ubansa a kan kursiyin. Alamar nasara ita ce Ɗan Ragon da aka yanka aka rataye a kan ginshiƙi. Dukkan waɗannan gaskiyoyi suna da alaƙa kai tsaye da waɗanda ake wakilta a matsayin Bitrus.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Ga Filadelfiya, wadda tantin Exeter ke wakilta, an faɗa cewa:

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Wanda ya yi nasara zan mai da shi ginshiƙi a cikin haikalin Allahna, ba kuwa zai ƙara fita ba har abada; kuma zan rubuta a kansa sunan Allahna, da sunan birnin Allahna, wato sabuwar Urushalima, wadda take saukowa daga sama daga wurin Allahna: kuma zan rubuta a kansa sabon sunana. Mai kunnen ji, bari ya ji abin da Ruhu yake faɗa wa ikilisiyoyi. Ru’ya ta Yohanna 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Wanda ya yi nasara kamar yadda Almasihu ya yi nasara zai karɓi sabon suna, kamar yadda Simon Barjona ya yi, kuma za su zama ginshiƙi a cikin haikalin Allah, kamar yadda Almasihu yake Ɗan Ragon da aka yanka, aka kuma rataya a kan ginshiƙi a cikin haikalin Allah. Sa’ad da suka yi nasara kamar yadda Almasihu ya yi nasara, su ma za su zauna a kan kursiyin mulki a wurare na samaniya, kamar yadda Almasihu ya yi.

Unto Laodicea, represented by the Watertown tent, it is stated:

Ga Laodicea, wadda alfarwar Watertown take wakilta, an faɗa cewa:

> Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

> Ga shi, na tsaya a ƙofa, ina ƙwanƙwasawa: idan wani ya ji muryata, ya kuma buɗe ƙofar, zan shiga wurinsa, in ci tare da shi, shi ma kuma tare da ni. Wanda ya yi nasara, zan ba shi ya zauna tare da ni a kan kursiyin mulkina, kamar yadda ni ma na yi nasara, na kuma zauna tare da Ubana a kan kursiyinsa. Duk mai kunne, bari yă ji abin da Ruhu yake faɗa wa ikilisiyoyi. Ru’ya ta Yohanna 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Gaskiya ta farko da Yesu ya faɗa wa almajirai sa’ad da ya fara bayyana wahalolin gicciye ita ce gaskiyar cewa dole ne mutane su yi nasara daidai kamar yadda Shi ya ba da misalin yin nasara. Dole ne mutane su gicciye jiki tare da sha’awoyinsa da muguwar kwaɗayinsa. Idan aka yi haka, za a zaunar da su a wurare na samaniya.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

> Ko da sa’ad da muke matattu cikin zunubai, ya rayar da mu tare da Almasihu, (ta wurin alheri an cece ku); kuma ya tashe mu tare, ya kuma sa mu zauna tare a wurare na sama cikin Almasihu Yesu. Afisawa 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Bayan ya gabatar da gaskiyar gicciye ta fuskar alhakin kowane mutum, Zakin ƙabilar Yahuda ya ƙara wata gaskiya dabam wadda take magana game da kwanaki na ƙarshe.

> For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

> Dominene riba ce ga mutum, in ya sami dukan duniya, amma ya yi asarar ransa? Ko kuwa me mutum zai bayar domin fansar ransa? Gama Ɗan mutum zai zo cikin ɗaukakar Ubansa tare da mala'ikunsa; sa'an nan kuma zai sāka wa kowane mutum gwargwadon ayyukansa. Hakika ina gaya muku, akwai waɗansu daga cikin masu tsaye a nan da ba za su ɗanɗani mutuwa ba, sai sun ga Ɗan mutum yana zuwa cikin mulkinsa. Matta 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Sa’ad da Zakin ƙabilar Yahuda ya buɗe saƙon Kukan Tsakar Dare a ƙarshe-ƙarshen lokacin hatimce ɗari da dubu arba’in da huɗu da huɗu, za a sami waɗansu da ba za su mutu ba. Sa’an nan ya yi magana kai tsaye ga ɗari da dubu arba’in da huɗu da huɗu, mutanensa na kwanaki na ƙarshe waɗanda ba sa dandana mutuwa. Saboda haka, kwana shida bayan ziyararsa zuwa Kaisariya Filibbi, Zakin ƙabilar Yahuda ya buɗe wata gaskiya wadda za ta ƙarfafa almajiransa domin rikicin gicciye mai zuwa, amma mafi muhimmanci ta yi magana ne game da dokar Lahadi da ke gabatowa nan ba da daɗewa ba.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

> Bayan kwana shida kuma, Yesu ya ɗauki Bitrus, da Yaƙub, da Yohanna ɗan’uwansa, ya kai su bisa wani dutse mai tsawo su kaɗai. Sai aka sāke kamanninsa a gabansu: fuskarsa kuwa ta yi haske kamar rana, tufafinsa kuma suka yi fari kamar haske. Sai ga shi, Musa da Iliya suka bayyana gare su suna magana da shi. Sai Bitrus ya amsa, ya ce wa Yesu, Ubangiji, yana da kyau mu kasance a nan: in kana so, bari mu yi rumfuna uku a nan; ɗaya domin ka, ɗaya domin Musa, ɗaya kuma domin Iliya. Yana cikin magana tukuna, sai ga wani girgije mai haske ya lulluɓe su: sai ga kuma wata murya daga cikin girgijen tana cewa, Wannan shi ne ƙaunataccen Ɗana, wanda nake jin daɗi da shi ƙwarai; ku saurare shi. Da almajiran suka ji haka, sai suka fāɗi rubda ciki, tsoro mai girma kuma ya kama su. Sai Yesu ya zo ya taɓa su, ya ce, Ku tashi, kada ku ji tsoro. Da suka ɗaga idanunsu kuwa, ba su ga kowa ba, sai Yesu shi kaɗai. Da suna saukowa daga dutsen, Yesu ya gargaɗe su, yana cewa, Kada ku faɗa wa kowa wannan wahayi, sai Ɗan Mutum ya tashi daga matattu. Sai almajiransa suka tambaye shi, suna cewa, To, don me malaman Attaura suke cewa dole Iliya ya fara zuwa? Sai Yesu ya amsa ya ce musu, Lalle ne Iliya zai fara zuwa, ya mai da dukan abubuwa daidai. Amma ina gaya muku, Iliya ya riga ya zo, ba su kuwa gane shi ba, sai suka yi masa duk abin da suka ga dama. Haka kuma Ɗan Mutum zai sha wahala a hannunsu. Sa’an nan almajiran suka gane cewa yana magana da su ne game da Yohanna Mai Baftisma. Matiyu 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

A cikin wannan nassi, Zakin kabilar Yahuda yana warware gaskiyar da ke warware hatimin mutum dubu ɗari da arba’in da huɗu ne, dai-dai kafin rufe lokacin gwaji, gama “lokaci ya yi kusa.” Da fari Ya bayyana wahalar gicciye, kuma Ya wakilta wannan ƙwarewa a matsayin bambanci mai ayyanawa tsakanin rukuni guda da za su ƙi aiwatar da nufinsu wajen gicciye jiki, da kuma wani rukuni da zai bi misalin Almasihu. Sa’an nan Ya gabatar musu cewa suna wakiltar tsara ta ƙarshe a tarihin duniya, sa’ad da za a kasance da mutane waɗanda suka rayu tun daga lokacin warware hatimin da ya faru a ranar 11 ga Satumba, 2001, har zuwa dawowarsa.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Sa’an nan Ya gabatar da wahayi na ɗaukakakkiyar kasancewarsa, kuma tare da Shi akwai Musa da Iliya. Saƙon hatimci da aka buɗe hatiminsa shi ne Wahayin Yesu Almasihu, wanda yake da alaƙa da Musa da Iliya, kuma wannan saƙo ya fara buɗe hatiminsa a cikin Yuli 2023, lokacin da aka kafa shaidun nan biyu na Wahayi sura ta goma sha ɗaya, waɗanda su ne Musa da Iliya, bisa layi, a matsayin alamomin da suka wakilci hatimcin dubu ɗari da arba’in da huɗu. Sa’ad da almajiran nan uku suka ga wahayin kuma suka ji muryar Allah, “suka fāɗi rubda ciki, tsoro mai girma kuwa ya kama su. Yesu kuwa ya zo ya taɓa su, ya ce, Ku tashi; kada ku ji tsoro.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Wahayin da almajirai uku suka gani yana wakiltar wahayi na ɗaukakar Almasihu a cikin kwanaki na ƙarshe, sabili da haka kuma shi ne wannan wahayi ɗaya da Daniyel ya gani a sura ta goma.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

> Ni, Daniyel, ni kaɗai ne na ga wahayin; gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawar jiki ta kama su, har suka gudu suka buya. Saboda haka aka bar ni ni kaɗai, na kuma ga wannan babban wahayi, ba kuwa wani ƙarfi da ya rage a cikina; gama kyawuna ya juya a cikina ya zama lalacewa, ban kuma riƙe wani ƙarfi ba. Duk da haka na ji muryar maganarsa; kuma sa’ad da na ji muryar maganarsa, sai wani barci mai zurfi ya fāɗo a kaina ina fuskance da ƙasa, fuskata kuma na nufi ga ƙasa. Sai ga shi, wani hannu ya taɓa ni, ya kuwa sa ni a kan gwiwoyina da tafin hannuwana. Sai ya ce mini, Ya Daniyel, mutumin da ake ƙauna ƙwarai, ka fahimci maganganun da nake faɗa maka, ka tsaya a miƙe; gama zuwa gare ka ne aka aiko ni yanzu. Da ya faɗa mini wannan magana, sai na tsaya ina rawar jiki. Sa’an nan ya ce mini, Kada ka ji tsoro, Daniyel; gama tun daga ranar farko da ka sa zuciyarka ga ganewa, kuma ka ƙasƙantar da kanka a gaban Allahnka, an ji maganganunka, ni kuma na zo saboda maganganunka. Daniyel 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Wahayin sāke kamanni a cikin Mati babi na goma sha bakwai, shi ne wahayin madubi na Daniyel babi na goma, wanda yake faruwa sa’ad da matattun ƙasusuwan busassu na Ezekiyel suka tashi daga matattu. Wahayin, da saƙon da yake tare da shi, yana bayyanar da rukuni biyu na masu bauta, ɗaya a cikin tanti na Exeter, ɗayan kuwa a cikin tanti na Watertown, wanda shi ne taron masu izgili na Irmiya, da majami’ar Shaidan ta Yohanna. Kamar yadda yake da tasirin wahayin a cikin shaidar Daniyel, haka ma, “da almajiran suka ji haka, sai suka fāɗi rubda ciki, suka ji tsoro ƙwarai. Sai Yesu ya zo ya taɓa su, ya ce, Ku tashi, kada ku ji tsoro.” Wahayin abin ji ne kuma abin gani ne a cikin duka biyun, kuma ya haifar da tsoro, a cikin misalan biyun. An bukaci “taɓawa” domin ƙarfafawa a cikin shaidun biyu.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.

Wahayin sāke-siffantawar ya zama shaida, a cikin sauran abubuwa, cewa Maganar Allah ba ta taɓa kasawa, domin a babi na goma sha shida na Matiyu, a aya ta ƙarshe, Yesu ya bayyana cewa, “Akwai waɗansu a tsaye a nan da ba za su ɗanɗani mutuwa ba, sai sun ga Ɗan Mutum yana zuwa cikin mulkinsa.” Sāke-siffantawar kuwa ta kasance misali na zuwan “Ɗan Mutum” cikin mulkinsa.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Musa a kan dutsen sāke-kamanni shaida ne ga nasarar Almasihu a kan zunubi da mutuwa. Ya wakilci waɗanda za su fito daga kabari a tashin matattu na masu adalci. Iliya kuma, wanda aka ɗauke shi zuwa sama ba tare da ya ga mutuwa ba, ya wakilci waɗanda za su kasance da rai a bisa duniya sa’ad da Almasihu zai zo a zuwansa na biyu, kuma waɗanda za a ‘sauya su, cikin ɗan lokaci kaɗan, cikin kifta idanu, a busar ƙaho na ƙarshe;’ sa’ad da ‘wannan mai mutuwa dole ne ya sa rashin mutuwa,’ kuma ‘wannan mai ruɓewa dole ne ya sa rashin ruɓewa.’ 1 Korintiyawa 15:51–53. An tufatar da Yesu da hasken sama, kamar yadda zai bayyana sa’ad da zai zo ‘a karo na biyu, ba domin zunubi ba, sai domin ceto.’ Gama zai zo ‘cikin ɗaukakar Ubansa tare da mala’iku masu tsarki.’ Ibraniyawa 9:28; Markus 8:38. Alkawarin Mai-Ceto ga almajiran yanzu ya cika. A kan dutsen an bayyana mulkin ɗaukaka na nan gaba a cikin ƙaramin misali,—Almasihu Sarki, Musa wakilin tsarkaka da aka ta da, Iliya kuma na waɗanda aka ɗauke su.” The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Gaskiyar hatimcewa ta haɗa da tantancewa cewa dubu ɗari da arba’in da huɗu su ne waɗanda aka wakilta a Ru’ya ta Yohanna sura ta bakwai, waɗanda ba sa mutuwa, kuma Iliya ne ya wakilce su; kuma cewa babban taron da yake a Ru’ya ta Yohanna sura ta bakwai, su ne waɗanda Musa ya wakilta, waɗanda kuwa suke mutuwa. Ana kiran rukuni ɗaya a murya ta fari ta Ru’ya ta Yohanna sura ta goma sha takwas, kuma ana kiran ɗayan rukunin a murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Bayan wannan taɓawar, Yesu ya ba almajiran ƙarin umarni sa’ad da Ya ce, “Kada ku faɗa wa kowa game da wannan wahayin, sai bayan Ɗan Mutum ya tashi daga matattu.” Wahayin sāke kamanni, wanda shi ne wahayin madubi, da wahayin Ishaya a babi na shida, da wahayin Bulus sa’ad da yake cikin sama ta uku, da wahayin Ezekiyel na ƙafafun da suke a cikin ƙafafun, Zakin kabilar Yahuza ya kulle su, har sai bayan tashin Almasihu daga matattu.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Tashin Kristi daga matattu yana wakiltar tashin shaidun nan biyu daga matattu waɗanda suke tare da Kristi a cikin waccan hangen nesa ƙwarai, kuma za a tashe su a watan Yuli na shekara ta 2023. A wannan lokaci saƙon hatimcewa zai buɗu ga shaidun nan biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya da kuma ga ƙungiyoyi biyun masu aminci, kuma za a sa shi cikin mahallin hangen madubi na ɗaukakar Kristi a ƙarshen duniya.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Saƙon hatimin kuma za a sanya shi cikin mahallin ayoyi uku na farko na Ru’ya ta Yohanna sura ta ɗaya, inda aka bayyana jerin isar da saƙo, wanda yake wakiltar haɗuwar allahntaka da ɗan Adam, a cikin tsari mataki-mataki na yadda ake gabatar da saƙon hatimin ga waɗanda suke ‘yan takara don su kasance cikin dubu ɗari da arba’in da huɗu.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Tsarin mataki-mataki ya kasance daga wurin Uba, zuwa ga Ɗa, zuwa ga mala’ika Jibra’ilu, zuwa ga Yahaya, zuwa ga ikkilisiyoyi. Daga wajen Uban Allahntaka, zuwa ga Ɗan da yake Allahntaka kuma mutum, zuwa ga halitta marar faɗuwa (Jibra’ilu), zuwa ga halitta ta faɗi (Yahaya), zuwa ga ikkilisiyoyin da suke a Asiya (duniya.) An fayyace waɗannan matakai biyar musamman tun a farkon ambaton Wahayin Yesu Almasihu, kuma musun kowane mataki ɗaya, musun su duka ne.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

Daidai da waccan wahayi, sai almajiran suka tambayi Yesu cewa, “Don me kuma malamai masu rubutu suke cewa dole ne Iliya ya fara zuwa?” Sai Yesu ya amsa ya ce musu, “Lalle ne Iliya zai fara zuwa, ya kuma maido da dukan abubuwa. Amma ina gaya muku cewa, Iliya ya riga ya zo, kuma ba su gane shi ba, sai dai suka yi masa duk abin da suka ga dama. Haka kuma Ɗan Mutum zai sha wahala a hannunsu.” Sa’an nan almajiran suka fahimta cewa yana yi musu magana ne game da Yahaya Mai Baftisma.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Matsayin annabcin Yahaya Mai Baftisma da Yahaya Mai Ru’ya wani ɓangare ne na saƙon hatimi, kuma waɗanda suke cikin tantin Watertown waɗanda suka zaɓi su yi biris da saƙon Samuel Snow, suna wakiltar waɗanda ba sa son su amince cewa Ubangiji ne yake zaɓan mutanen da Yake so Ya zaɓa. Muryar da aka zaɓa a 1989, wadda ta fara wallafa saƙonta shekaru ɗari biyu da ashirin bayan 1776, a 1996, wadda ita ce mai tsaro da ta gano cewa masifa ta uku ta iso a ranar 11 ga Satumba, 2001, wadda ta gabatar da saƙon zunubi na 18 ga Yuli, 2020, wani ɓangare ne na saƙon hatimi, kuma matsayinsa yana wakiltuwa ta wurin Yahaya Mai Baftisma.

We shall continue this study in the next article.

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

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Na ga wani rukuni da ke tsaye cikin cikakken tsaro kuma daram, ba sa nuna wata amincewa ga waɗanda za su girgiza tsayayyen bangaskiyar jiki. Allah ya dubi su da yardarSa. An nuna mini matakai uku—saƙonnin mala’ika na fari, na biyu, da na uku. Mala’ikan da ke tare da ni ya ce, ‘Kaiton wanda zai matsar da wani dutse ko ya motsa wani fil daga cikin waɗannan saƙonni. Hakikanin fahimtar waɗannan saƙonni na da muhimmanci ƙwarai. Makomar rayuka tana rataye ne a kan yadda aka karɓe su.’ Aka sāke kai ni ta cikin waɗannan saƙonni, sai na ga irin tsadar da mutanen Allah suka biya domin samun gogewarsu. An same ta ne ta wurin wahala mai yawa da gwagwarmaya mai tsanani. Allah ya bishe su mataki zuwa mataki, har sai da Ya kafa su a kan dandali tabbatacce, marar motsi. Na ga mutane suna kusantar dandalin suna kuma bincika tushensa. Wasu, cikin farin ciki, nan da nan suka hau kansa. Waɗansu kuma suka fara neman aibin tushen. Suna so a yi gyare-gyare, sa’an nan dandalin zai fi kamala, mutanen kuma su fi farin ciki. Wasu suka sauka daga kan dandalin domin su bincike shi, suka kuma bayyana cewa an shimfiɗa shi ba daidai ba. Amma na ga cewa kusan dukkansu sun tsaya daram a kan dandalin, suna gargaɗin waɗanda suka sauka da su daina gunaguninsu; gama Allah ne Babban Magini, su kuwa suna yaƙi da Shi. Suka ba da labarin aikin banmamaki na Allah, wanda ya kai su ga dandalin nan tabbatacce, kuma gaba ɗaya suka ɗaga idanunsu zuwa sama cikin haɗin kai, suka kuma ɗaukaka Allah da murya mai ƙarfi. Wannan ya shafi waɗansu daga cikin waɗanda suka yi gunaguni suka kuma bar dandalin, sai su ma da kamannin tawali’u suka sāke hawa kansa.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “An mai da hankalina baya zuwa ga shelar zuwan Kristi na fari. An aiko Yohanna cikin ruhu da ikon Iliya domin ya shirya hanyar Yesu. Waɗanda suka ƙi shaidar Yohanna ba su amfana daga koyarwar Yesu ba. Hamayyarsu ga saƙon da ya yi annabcin zuwansa ta sa su a wurin da ba za su iya karɓar hujja mafi ƙarfi da sauƙi cewa shi ne Almasihu ba. Shaidan ya ja-goranci waɗanda suka ƙi saƙon Yohanna su ci gaba har ma su ƙi Kristi kuma su gicciye shi. Da yin haka suka sa kansu a inda ba za su iya karɓar albarkar ranar Fentikos ba, wadda da ta koya musu hanyar shiga cikin Wuri Mai Tsarki na sama. Tsagewar labulen haikali ta nuna cewa ba za a ƙara karɓar hadayun Yahudawa da ƙa’idojinsu na ibada ba. An riga an miƙa Babbar Hadayar, kuma an karɓe ta, kuma Ruhu Mai Tsarki wanda ya sauko a ranar Fentikos ya ɗauke tunanin almajiran daga wuri mai tsarki na duniya zuwa ga na sama, inda Yesu ya shiga ta wurin jininsa na kansa, domin ya zubar wa almajiransa amfanin kaffararsa. Amma aka bar Yahudawa cikin duhu baki ɗaya. Sun rasa dukan hasken da za su iya samu game da shirin ceto, kuma har yanzu suka dogara ga hadayunsu da ba su da amfani da kuma miƙansu. Wuri Mai Tsarki na sama ya maye gurbin na duniya, duk da haka ba su da masaniyar wannan canji. Saboda haka ba za su iya amfana daga tsakancin Kristi a cikin wuri mai tsarki ba.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

> “Mutane da yawa suna dubi da firgici ga hanyar da Yahudawa suka bi wajen ƙin Almasihu da kuma gicciye Shi; kuma sa’ad da suke karanta tarihin abin kunyarsa da aka yi masa, suna tsammani suna ƙaunarsa, kuma da ba za su taɓa musunSa kamar yadda Bitrus ya yi ba, ko su gicciye Shi kamar yadda Yahudawa suka yi ba. Amma Allah, wanda yake karanta zukatan duka, ya kawo wannan ƙaunar ga Yesu da suka yi iƙirarin suna ji zuwa gwaji. Dukan sama ta kalli karɓar saƙon mala’ika na fari da zurfafan sha’awa ƙwarai. Amma da yawa daga cikin waɗanda suke iƙirarin ƙaunar Yesu, kuma waɗanda suka zubar da hawaye sa’ad da suke karanta labarin gicciye, sun yi ba’a ga bishara mai daɗi ta zuwansa. Maimakon su karɓi saƙon da farin ciki, sai suka bayyana shi a matsayin ruɗi. Sun ƙi waɗanda suke ƙaunar bayyanarsa, suka kuma kore su daga cikin ikilisiyoyi. Waɗanda suka ƙi saƙon fari ba za su iya amfana daga na biyu ba; haka kuma ba su amfana daga kukan tsakar dare ba, wanda aka nufa ya shirya su domin su shiga tare da Yesu ta wurin bangaskiya cikin wuri mafi tsarki na haikalin samaniya. Kuma ta wurin ƙin saƙonni biyun da suka gabata, sun duhunta fahimtarsu har suka kasa ganin wani haske a cikin saƙon mala’ika na uku, wanda yake nuna hanyar shiga cikin wuri mafi tsarki. Na ga cewa kamar yadda Yahudawa suka gicciye Yesu, haka ma ikilisiyoyin suna da suna kawai sun gicciye waɗannan saƙonni, sabili da haka ba su da wani sani game da hanyar shiga cikin wuri mafi tsarki, kuma ba za su iya amfana da roƙon Yesu a can ba. Kamar Yahudawan da suka miƙa hadayunsu marasa amfani, haka su ma suna miƙa addu’o’insu marasa amfani zuwa ga ɓangaren da Yesu ya bari; kuma Shaiɗan, yana jin daɗin wannan ruɗi, yana ɗaukar siffar addini, yana kuma jawo tunanin waɗannan da suke iƙirarin zama Kiristoci zuwa gare shi kansa, yana aiki da ikonsa, da alamunsa, da abubuwan al’ajabi na ƙarya, domin ya daure su cikin tarkonsa. Wasu yana ruɗarsu ta wata hanya, wasu kuma ta wata dabam. Yana da ruɗe-ruɗe iri-iri a shirye domin su rinjayi zukata dabam-dabam. Wasu suna duban wani ruɗi da firgici, alhali kuma suna saurin karɓar wani dabam. Shaiɗan yana ruɗar wasu ta wurin Ruhaniya. Haka kuma yana zuwa kamar mala’ikan haske, yana kuma yaɗa tasirinsa a kan ƙasa ta wurin gyare-gyaren ƙarya. Ikilisiyoyi suna cike da murna, suna kuma ɗauka cewa Allah yana aiki da banmamaki domin su, alhali kuwa aikin wani ruhu ne dabam. Wannan ɗumbin motsin zuciya zai gushe, ya bar duniya da ikilisiya cikin yanayi mafi muni fiye da dā.”

> “I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

> “Na ga cewa Allah yana da ’ya’ya masu gaskiya a cikin Adventistoci na suna kawai da kuma ikilisiyoyin da suka fāɗi, kuma kafin a zubo annobai, za a kira masu hidima da jama’a su fito daga cikin waɗannan ikilisiyoyi, kuma da farin ciki za su karɓi gaskiya. Shaidan ya san wannan; kuma kafin a ba da kiran mai ƙarfi na mala’ika na uku, yakan tayar da wani irin motsin tashin hankali a cikin waɗannan ƙungiyoyin addini, domin waɗanda suka ƙi gaskiya su ɗauka cewa Allah yana tare da su. Yana fatan ya ruɗi masu gaskiya, ya sa su yi zaton cewa har yanzu Allah yana aiki domin ikilisiyoyin. Amma haske zai haskaka, kuma dukan masu gaskiya za su bar ikilisiyoyin da suka fāɗi, su tsaya tare da ragowa.” Early Writings, 258–261.

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