Article

# The Book of Daniel - Number One-Hundred and Thirty-Three

Littafin Daniyel - Na Dari da Talatin da Uku

Unveiling the Prophetic Tapestry: Insights into the Sealing Time of the 144,000

Bayyana Saƙar Annabci: Fahimta Game da Lokacin Hatimtar 144,000

Author

Jeff Pippenger

Published

March 13, 2024

Formats

PDF
Word

All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Dukan annabawa sun yi daidai da juna, kuma dukkansu suna ba da shaida musamman game da ƙarshen duniya fiye da kwanakin da suka rayu a cikinsu. Dole ne a yi amfani da shaidarsu a cikin lokacin annabci na lokacin hatimi na mutum ɗari da arba’in da huɗu, domin a can ne tasirin kowace wahayi yake faruwa. Ishaya, a cikin sura ta shida, cikin wahayi an yarda masa ya yi dubi zuwa Wuri Mafi Tsarki, a lokacin lokacin hatimi na mutum ɗari da arba’in da huɗu, inda ya ga ɗaukakar Allah. Mun sani cewa bayan 11 ga Satumba, 2001 ne, domin ya ji mala’iku a aya ta uku suna bayyana cewa a wancan lokaci duniya ta cika da ɗaukakarsa.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Sa’ad da Allah yake gab da aiko Ishaya da saƙo zuwa ga mutanensa, sai ya fara yarda annabin ya hango cikin wahayi Wuri Mafi Tsarki a cikin haikali. Nan take ƙofar da labulen cikin haikalin suka zama kamar an ɗaga su ko kuwa an janye su, aka kuma ba shi izinin ya duba ciki, zuwa Wuri Mafi Tsarki, inda ko ƙafafun annabin ma ba za su iya shiga ba. Sai wahayi ya bayyana a gabansa na Jehobah zaune a kan kursiyi mai tsayi, ɗaukakke, yayin da gefen rigar ɗaukakarsa ya cika haikalin. A kewaye da kursiyin akwai serafim, kamar masu tsaro a kusa da babban Sarki, kuma suna bayyana ɗaukakar da ta kewaye su. Yayin da waƙoƙinsu na yabo suka amsa da zurfafan sautunan sujada, ginshiƙan ƙofar suka girgiza, kamar girgizar ƙasa ce ta kaɗa su. Da leɓuna marasa ƙazantar zunubi, waɗannan mala’iku suka zubar da yabon Allah. ‘Mai Tsarki, Mai Tsarki, Mai Tsarki, Ubangijin runduna ne,’ suka yi kira; ‘dukan duniya cike take da ɗaukakarsa.’ [Dubi Ishaya 6:1–8.]

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

> “Serafim da suke kewaye da kursiyin sun cika ƙwarai da tsoron bangirma mai cike da girmamawa sa’ad da suke duban ɗaukakar Allah, har ba su ko kalli kansu da sha’awar kansu na ɗan lokaci guda ba. Yabonsu na Ubangijin runduna ne. Yayin da suke duba gaba, sa’ad da dukan duniya za ta cika da ɗaukakarsa, ana amsa waƙar nasara daga ɗaya zuwa ga wani cikin rerawar murya mai daɗi, ‘Mai tsarki, mai tsarki, mai tsarki, shi ne Ubangijin runduna.’ Sun gamsu ƙwarai da ɗaukaka Allah; suna zaune a gabansa, a ƙarƙashin murmushin amincewarsa, ba su marmarin kome fiye da haka. A cikin ɗaukar siffarsa, cikin yin abin da ya umarta, cikin bauta masa, an kai ga mafi girman burinsu.” Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Daidai da Ishaya, annabi Ezekiyel ma an ba shi izinin ya hango cikin Wuri Mafi Tsarki. Wahayin Ezekiyel ya fara ne a sura ta ɗaya, aya ta ɗaya.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Sai ya zama a shekara ta talatin, a wata na huɗu, a rana ta biyar ga watan, sa’ad da nake a cikin waɗanda aka kai bauta a bakin kogin Kebar, sai sammai suka buɗe, na ga wahayi na Allah. Ezekiyel 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Wahayinsa ya ci gaba har cikin surori da dama, kuma ci gaba ne na wannan wahayi guda da yake cikin sura ta takwas da ta tara, wanda ya bayyana hatimtar dubu ɗari da arba’in da huɗu. Mun san wannan ta wurin shaidarsa mai kulawa sosai.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

> Sai ya zama a shekara ta shida, a wata na shida, a rana ta biyar ga watan, ina zaune a gidana, dattawan Yahuda kuma suna zaune a gabana, sai hannun Ubangiji Allah ya sauko a kaina a can. Sa’an nan na duba, ga kuwa wani kamanni kamar surar wuta: daga abin da ya yi kamar kugu nasa zuwa ƙasa, wuta ce; daga kugunsa kuma zuwa sama, kamar surar haske, kamar launin amber. Sai ya miƙo siffar hannu, ya kama ni da wani ƙunci na gashin kaina; sai Ruhu ya ɗaga ni tsakanin ƙasa da sama, ya kawo ni cikin wahayin Allah zuwa Urushalima, zuwa ƙofar ƙofa ta ciki mai fuskantar arewa; inda wurin zama na siffar kishin nan yake, wadda take jawo kishi. Kuma, ga shi, ɗaukakar Allah na Isra’ila tana can, bisa ga wahayin da na gani a fili. Ezekiyel 8:1–4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Wahayin surori na takwas da na tara, wanda ya bayyana rukuni biyu da ake ƙirƙirawa a lokacin hatimtar dubu ɗari da arba’in da huɗu, ya kasance, “bisa ga wahayin da” Ezekiyel ya gani “a fili.” Wahayin da ya gani a fili an bayyana shi a sura ta uku.

> And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

> Sai hannun Ubangiji ya kasance a can a kaina; sai ya ce mini, Tashi, ka fita zuwa filin kwari, a can kuwa zan yi magana da kai. Sai na tashi, na fita zuwa filin kwarin; ga shi, ɗaukakar Ubangiji tana tsaye a can, kamar ɗaukakar da na gani a bakin kogin Kebar; sai na fāɗi rubda ciki. Ezekiyel 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Wahayin Ezekiyel na “fili” ya kasance kamar “ɗaukakar da” Ezekiyel “ya gani a bakin kogin Kebar,” kuma wannan shi ne wahayin sura ta ɗaya, aya ta ɗaya. Wahayin hatimcewa a sura ta tara, da kuma wahayin “fili,” ci gaba ne kawai na wahayin kogin Kebar. Wahayi ne na ɗaukakar Allah a Wuri Mafi Tsarki, a lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu, kamar yadda wahayin Ishaya ya kasance. Wahayin Ishaya yana bayyana aikin Allah na tashe manzanni a lokacin hatimcewa, kuma a surori na biyu da na uku, Ezekiyel ya bayyana wannan aiki ɗin dalla-dalla fiye da Ishaya, gama ya nuna wani manzo da zai ɗauki saƙo zuwa ga Adventism ɗin Laodiceya, kuma domin ya fahimci saƙon da zai kai wa mutane masu tawaye waɗanda ake wucewa, aka umarci Ezekiyel ya ci ƙaramin littafin da yake a hannun mala’ikan sa’ad da Ya sauko a ranar 11 ga Satumba, 2001.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

> Sa’an nan ya ce mini, Ɗan mutum, ka ci abin da ka samu; ka ci wannan nadi, sa’an nan ka je ka yi magana da gidan Isra’ila. Sai na buɗe bakina, ya kuma sa na ci wannan nadi. Ya ce mini, Ɗan mutum, ka sa cikinka ya ci, ka kuma cika hanjinka da wannan nadi da nake ba ka. Sa’an nan na ci shi; a bakina kuwa ya zama kamar zuma saboda zaƙi. Ya kuma ce mini, Ɗan mutum, ka tafi, ka nufi gidan Isra’ila, ka yi musu magana da maganata. Gama ba a aike ka zuwa ga mutanen da maganarsu baƙuwa ce, harshensu kuma mai wuya ba, sai dai zuwa ga gidan Isra’ila; ba kuma zuwa ga al’ummai masu yawa masu magana baƙuwa da harshe mai wuya ba, waɗanda ba za ka iya fahimtar kalmominsu ba. Lalle da a ce na aike ka gare su, da sun saurare ka. Amma gidan Isra’ila ba za su saurare ka ba; gama ba za su saurare ni ba: domin dukan gidan Isra’ila masu taurin fuska ne da taurin zuciya. Ga shi, na sa fuskarka ta yi ƙarfi a kan fuskokinsu, goshinka kuma ya yi ƙarfi a kan goshinsu. Kamar lu’u-lu’u mai tauri fiye da ƙanƙara na sa goshinka ya zama: kada ka ji tsoronsu, kada kuma ka firgita saboda kallonsu, ko da yake su gida ne mai tawaye. Ezekiel 3:1–9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

Baƙo a cikin Littafi Mai Tsarki shi ne baƙon mutum, kuma baƙo yana magana da harshen baƙo. An aiki Ezekiyel zuwa ga gidan Isra’ila ta zamani, wanda a lokacin hatimi shi ne cocin Adventist na Kwana Bakwai ta Laodikiya, wadda ake wucewa. Saƙon a lokacin hatimin mutum dubu ɗari da arba’in da huɗu domin cocin Allah ne, wadda ake fara yi mata shari’a, sa’an nan kuma a dokar Lahadi mai zuwa nan ba da daɗewa ba, murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas, tana kiran garken baƙin Allah su fito daga Babila. Sa’ad da Ishaya, a sura ta shida, yake wakiltar waɗanda suka karɓi kiran a aike su zuwa ga gidan tawaye da saƙon Laodikiya, an riga an yi masa gargaɗi cewa su mutane ne waɗanda, cikin gani, ba sa gane abu, kuma cikin ji, ba sa fahimta. Ishaya ya rubuta ainihin wannan hali da Yesu ya ambato daga Ishaya, sura ta shida, sa’ad da Ya danganta wannan hali ɗin ga Yahudawan masu gardama waɗanda ake wucewa a tarihin Almasihu.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

A cikin sura ta goma sha biyu, Ezekiyel ma ya yi amfani da ainihin irin wannan kalmomi, ta haka yana ainihin sanya sura ta goma sha biyu a cikin lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu.

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

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

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Ezekiyel sura goma sha biyu yana fayyace lokacin sanya hatimi ga mutum dubu ɗari da arba’in da huɗu, kuma cikin yin haka yana magana a kan saƙon ruwan sama na ƙarshe na jabu wanda mashayan Efraim suke miƙawa, su da suke mulkin mutanen Urushalima, waɗannan mashayan da ba za su iya karanta littafin da aka hatimce ba. Saƙonsu na jabun ruwan sama na ƙarshe ya ginu ne a kan tura wahayi na annabci na Maganar Allah zuwa wani lokaci mai nisa a nan gaba.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

A cikin ayoyi na uku zuwa na goma sha biyar, an umarci Ezekiyel ya kwatanta yadda mutanen Allah za su shiga bautar ƙaura a Babila. Bautar ƙaura a Babila tana wakiltar dokar Lahadi mai zuwa nan ba da daɗewa ba, sa’an nan kuma a cikin ayoyi na goma sha shida zuwa na ashirin, ya bayyana yunwar da ke tare da hallakar birane wadda take farawa a lokacin babban girgizar ƙasa, wato dokar Lahadi mai zuwa nan ba da daɗewa ba. Amfanin zama a ƙauye a lokacin wannan rikici an wakilta a nan, sannan kuma a cikin ayoyi na ashirin da ɗaya zuwa na ashirin da takwas, muna da nassin da aka gane a matsayin gaskiyar yanzu a tarihin Millerite. An kawo wannan nassi daidai kalma da kalma a cikin The Great Controversy a bayanin tarihin Millerite a cikin littafin.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Sai maganar Ubangiji ta zo mini, tana cewa, Ɗan mutum, mene ne wannan karin magana da kuke da shi a cikin ƙasar Isra’ila, kuna cewa, Kwanaki suna ja, kuma kowane wahayi yana ƙarewa a banza? Saboda haka ka faɗa musu, Ga abin da Ubangiji Allah yana cewa; zan sa wannan karin magana ta ƙare, ba kuwa za su ƙara amfani da ita a matsayin karin magana a Isra’ila ba; amma ka ce musu, Kwanaki sun kusa, haka kuma cikar kowane wahayi. Gama ba za a ƙara samun wani wahayi na banza ko duba mai ruɗi a cikin gidan Isra’ila ba. Gama ni ne Ubangiji: zan yi magana, kuma maganar da zan faɗa za ta cika; ba za a ƙara jinkirta ta ba: gama a cikin kwanakinku, ya ku gidan tawaye, zan faɗi magana, in kuwa aikata ta, in ji Ubangiji Allah. Sai maganar Ubangiji ta sāke zuwa mini, tana cewa, Ɗan mutum, ga shi, waɗanda suke na gidan Isra’ila suna cewa, Wahayin da yake gani na kwanaki masu yawa ne da za su zo, kuma yana annabci ne game da zamani masu nisa. Saboda haka ka ce musu, Ga abin da Ubangiji Allah yana cewa; ba za a ƙara jinkirta kome daga cikin maganganuna ba, amma maganar da na faɗa za a aikata ta, in ji Ubangiji Allah. Ezekiyel 12:21–28.

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Saƙon ruwan sama na ƙarshe na jabu da ake gabatarwa a lokacin hatimcewar ɗari da arba’in da huɗu ya yi iƙirarin cewa, “kwanaki sun yi tsawo, kuma kowane wahayi ya kasa.” Bayan duka, ashe, waɗannan manzanni da Musa, Iliya, Ezekiyel, Ishaya da Yohanna suka wakilta ba su gaza cikin annabcin su na 18 ga Yuli, 2020 ba? Saƙon Adventist na Laodikiya a wancan lokaci shi ne, “wahayin da yake gani na kwanaki masu yawa ne masu zuwa, kuma yana yin annabci game da zamani masu nisa.” A cikin wannan tarihi ba kowane wahayi kaɗai ne zai cika ba, amma kuma manzon zai gaya wa bataccen gidan Isra’ila na zamani, “In ji Ubangiji Allah,” “Zan sa” wannan “karin magana” na jabu na Adventism na Laodikiya “ya ƙare.” Ka gaya musu, “Kwanaki sun kusa, da kuma cikar kowane wahayi.” “Ba wani daga cikin maganata da zai ƙara jinkirta ba, amma maganar da na faɗa za a aikata ta, in ji Ubangiji Allah.”

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Saƙon Laodiceya yana bukatar cewa saƙon ya bayyana cewa kwanaki sun yi kusa da kowane hangen nesa zai cika; waɗannan kwanakin kuwa su ne kwanakin hatimtar mutum dubu ɗari da arba’in da huɗu. Muhimmin batu da bai kamata a rasa ba a cikin nassin shi ne cewa Allah da kansa ya faɗa kai tsaye cewa a cikin “kwanaki,” waɗanda suke wakiltar zamanin hatimtawa, zai sa “hangen nesan banza” na Adventism na Laodiceya, da “duban bokanci mai lallashi” nasu, da “karin magana” nasu na jabu su ƙare. Allah yana sa saƙonsu na jabu game da ruwan sama na ƙarshe ya ƙare kafin dokar Lahadi mai zuwa nan ba da daɗewa ba, gama yana sa shi ya ƙare a cikin kwanakin da yake magana a kansu. Yana sa shi ya ƙare ne ta wurin tabbatar da saƙon gaskiya na ruwan sama na ƙarshe, yayin da yake ɗaukaka waɗanda aka zaɓa su zama tuta a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba. Waɗanda aka zaɓa ɗin ana hatimtar su kafin “girgizar ƙasa”.

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Wata hanyar kuma da Yake sa karin maganar banza ta saƙon ƙarya na ruwan sama na ƙarshe ta daina ita ce ta wurin zuwan hukunce-hukuncen Allah da ba a zata ba kuma masu ƙaruwa, waɗanda suke zo wa ’ya’yan duhu a matsayin abin mamaki mai tsanani ƙwarai, amma kuma wani ɓangare ne na ainihin saƙon da ’ya’yan haske suke ta annabci a kansa. Tarihin da muke shiga a yanzu yana gab da fuskantar hukunce-hukuncen Allah. Ana wakiltar waɗannan hukunce-hukuncen sau da yawa a cikin Maganar Allah, kuma lokacin hatimcewa, wanda ya fara a ranar 11 ga Satumba, 2001, shi ne inda kowace wahayi, har da wahayoyin hukunce-hukuncen Allah, dole ne su kai, gama Maganarsa ba ta taɓa kasawa ba.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

A cikin talifofin da suka gabata mun nuna cewa surori uku na farko cikin littafin Daniyel suna wakiltar saƙonnin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu. Sura ta biyu kuwa, ita ce saƙon mala’ika na biyu, sabili da haka misali ne na gwaji na biyu a lokacin hatimcewa. Gwaji na farko shi ne na sura ta farko, kuma gwajin abinci ne na ko mutum zai zaɓi abincin sama ko kuma abincin Babila. Sura ta biyu kuma, an wakilta ta ta wurin ɓoyayyar gaskiya da ke cikin mafarkin Nebukadnezzar game da mutum-mutumin namun daji, waɗanda suke mulkoki.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Daniyel sura ta biyu tana wakiltar jarabawar siffar dabba a lokacin hatimcewar dubu ɗari da arba’in da huɗu, kuma tana ƙunshe da fahimta wadda take ɓoye, gama Nebukadnezzar ya kasa tuna mafarkin. Tana wakiltar ɓoyayyar gaskiya wadda ake buɗe hatiminta a cikin tarihin dubu ɗari da arba’in da huɗu, da kuma ɓoyayyar gaskiya game da mulkokin annabcin Littafi Mai Tsarki da aka wakilta cikin siffar. Ta wakilci jarabawar rai-ko-mutu ga Daniyel da sahabbansa uku na kirki, haka kuma ga masu hikimar Kaldiyawa waɗanda suka ci abincin Babila.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

An nuna wa Ellen White cewa za a kafa siffar dabbar “kafin lokacin jarrabawa ya rufe, gama ita ce babbar gwaji ga mutanen Allah, wadda za a yanke makomarsu ta har abada ta cikinta.” Mafarkin Nebukadnezzar da aka ɓoye yana wakiltar wannan gwaji. ɓoyayyar gaskiyar siffar da aka bayyana a waɗannan kwanaki, sa’ad da tasirin kowane wahayi ba ya ƙara jinkirtuwa, ita ce cewa Yesu, a matsayin Alpha da Omega, ya bayyana a farkon da na ƙarshe na ambaton mulkokin annabcin Littafi Mai Tsarki cewa dabba ta takwas tana daga cikin bakwai.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

Dabbar ta takwas ta Wahayi sura ta goma sha bakwai, wadda take daga cikin bakwai ɗin, ita ce ikon papanci wanda aka maido da shi ga kursiyin duniya, kuma asirin da ya fi zurfi da aka ɓoye wanda aka bayyana shi ne cewa, yayin da Amurka ke kafa siffar dabbar a cikin wannan al’umma, ita ma za ta wakilci al’amarin ta takwas, wadda take daga cikin bakwai. Shugaba na shida tun daga lokacin ƙarshe a 1989, wanda shi ne shugaba mai arziki wanda ya tayar da dukan mulkin dodon, ya karɓi mummunan rauni na siyasa mai kisa a hannun masu ci gaba, masu “woke”, masu sassaucin ra’ayi na duniya a 2020, yayin da aka kashe ƙahon Republican a tituna ta hannun dabbar marar bin Allah ta Wahayi sura ta goma sha ɗaya.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

A daidai wannan lokaci kuma motsin mala’ika na uku ya sami mummunan rauni mai kisa a ranar 18 ga Yuli, 2020, ta hannun dabbar marar bangaskiya ta Ru’ya ta Yohanna sura ta goma sha ɗaya. Wannan motsi ya ƙunshi ’yan Adventist na Rana ta Bakwai na Laodikiya, kuma a shekarar 2023, an tashe wannan motsi a matsayin motsin Filadelfiya na mala’ika na uku. An kashe ƙahonin nan biyu a shekarar 2020, kuma ƙahonin nan biyu suna tashi bayan kwanaki uku da rabi na alama. Samuwar siffar dabbar ta siyasa ta ƙunshi haɗuwar Ikilisiya da Jiha a cikin Amurka, kuma dabbar da suke yi wa hoto a kwanaki na ƙarshe ita ce dabba ta takwas, wadda take daga cikin bakwai ɗin nan. Sa’ad da aka kafa dabbar hoton a Amurka, za ta mallaki wannan sifar annabci ta musamman ta dabba ta takwas ta Roma.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Sa’ad da gwajin siffar dabbar ya cika a kan ƙahon Furotesta na gaskiya, waɗanda suka gane gaskiyoyin annabci da suke da alaƙa da samuwar siffar dabbar a cikin ƙahonan biyu na dabbar ƙasa, za a hatimce su har abada da siffar Almasihu. Waɗancan budurwai marasa hikima da suka karɓi wahayin banza mai cike da yabo na yaudara, za su kasance sun ƙera siffar dabbar har abada.

> “It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

> Wannan ne annabi Ezekiyel ya gani a sa’ad da a gaban idanunsa masu cike da mamaki aka nuna masa alamomi waɗanda suka bayyana wani Iko mai mulki a kan al’amuran sarakunan duniya. Ƙafafun tafiya masu sarkakiyya da juna halittu masu rai huɗu ne suke motsa su. Nesa a bisa dukan waɗannan “akwai kamannin kursiyi, a ganinsa kamar yakutu; kuma zaune a bisa kamannin kursiyin akwai wani kamanni kamar siffar mutum.” Ezekiyel 1:26, RSV.

> “The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Ƙafafun, waɗanda suke da matuƙar rikitarwa har a duban farko suna kama da suna cikin ruɗani, suna motsi cikin cikakkiyar jituwa. Halittu na samaniya ne suke tura waɗannan ƙafafun. Wannan rikitarwar tafiyar al’amuran ɗan Adam tana ƙarƙashin ikon Allah. A tsakiyar jayayya da hargitsin al’ummai, Shi wanda yake zaune a bisa kerubobi har yanzu yana jagorantar al’amuran wannan duniya. Ga kowace al’umma da kowane mutum Allah ya ƙayyade matsayi a cikin babban shirinsa. A yau mutane da al’ummai, ta wurin zaɓinsu na kansu, suna yanke makomarsu, kuma Allah yana mulkin komai domin cikar manufofinsa.”

> “The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

> “Annabce-annabcen da Babban NI NE ya bayar cikin Kalmarsa suna gaya mana inda muke a cikin jerin zamanai. Dukan abin da annabci ya riga ya faɗa har zuwa wannan lokaci an bi sawunsa a shafukan tarihi, kuma dukan abin da har yanzu yake nan gaba za a cika shi bisa tsarinsa.”

> “The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Alamomin zamani suna bayyana cewa muna tsaye a bakin ƙofa na manyan al’amura masu girma da ban tsoro. Komai a cikin duniyarmu yana cikin rikicewa. Mai-Ceto ya yi annabci game da al’amuran da za su riga zuwansa: ‘Za ku ji yaƙe-yaƙe da jita-jitar yaƙe-yaƙe…. Al’umma za ta tasar wa al’umma, mulki kuma wa mulki: za a kuma yi yunwa, da annoba, da girgizar ƙasa, a wurare dabam-dabam.’ Matiyu 24:6, 7. Masu mulki da ‘yan siyasa suna gane cewa wani abu mai girma kuma mai yanke hukunci yana shirin faruwa—cewa duniya tana gab da wani babban rikici mai ban mamaki.

> “The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

> “Littafi Mai Tsarki, kuma Littafi Mai Tsarki kaɗai, ne yake ba da sahihin hangen nesa game da al’amuran da tun yanzu suke riga suna jefa inuwõyinsu a gaba, sautin kusantowarsu yana sa ƙasa ta girgiza, zukatan mutane kuma su kāsa jurewa saboda tsoro. ‘Ga shi, Ubangiji zai lalatar da ƙasa ya mai da ita kufai, kuma zai karkatar da fuskarta ya warwatsa mazaunanta.’ ‘Gama sun keta dokoki, sun take ƙa’idodi, sun karya madawwamin alkawari. Saboda haka la’ana tana cinye ƙasa, mazaunanta kuma suna shan azaba saboda laifinsu.’ Ishaya 24:1, 5, 6, RSV.”

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

> “Kaitona! Gama wannan rana babba ce ƙwarai, har ba ta da tamka: ita ce lokacin wahalar Yakubu; amma za a cece shi daga cikinta.” Irmiya 30:7.

> “’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

> “Domin ka mai da Ubangiji, wanda shi ne mafakata, Maɗaukaki kuma, mazauninka; ba wata mugunta da za ta same ka, haka kuma ba wata annoba da za ta kusaci mazauninka.” Zabura 91:9, 10.

> “God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

> “Allah ba zai ƙyale ikilisiyarsa ba a sa’ar da take cikin mafi girman hatsarinta. Ya yi alkawarin ceto. Za a girmama ka’idodin mulkinsa ta wurin dukan waɗanda suke ƙarƙashin rana.” Historical Sketches 277–279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

“Rikitarwar tafiyar al’amuran ɗan’adam” ita ce abin da aka wakilta ta wurin ƙafafun da suke shiga cikin ƙafafun a cikin wahayin Ezekiyel game da Wuri Mafi Tsarki, a lokacin hatimi. Waɗannan al’amura suna ƙarƙashin ikon Allah, gama waɗannan al’amura su ne cikar dukan wahayoyin Maganar Allah, waɗanda suke samun cikar tasirinsu na ƙarshe kuma cikakke a lokacin hatimi. Akwai wata “ƙara” da ke bayyanar da “wani babban rikici mai banmamaki” wanda “duniya tana gab da” gane shi. Wannan “ƙara” tana sa “ƙasa ta girgiza, zukatan mutane kuma su karaya saboda tsoro.” Dukansu girgizar ƙasa, da sa zukatan mutane su karaya saboda tsoro, alamu ne na ƙarar Kakaki ta bakwai kuma ta ƙarshe, wadda ita ce bala’i na uku.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Fushin al’ummai da Musulunci na masifa ta uku, yana kamar mace mai naƙuda, ta haka yana wakiltar rikici mai ƙaruwa yana kuma ƙara tsananta. Wannan rikici mai ƙara tsananta ya fara ne a ranar 11 ga Satumba, 2001; kuma a ranar 7 ga Oktoba, 2023, naƙudar haihuwa ta gaba mai tsanani ta biyo, kuma domin Maganar Allah ba ta taɓa kasawa ba, naƙudar haihuwa ta gaba tana zuwa nan ba da daɗewa ba, kuma za ta fi wannan hallakarwa. Har yanzu kana zaune a cikin birni?

We will continue this study in the next article.

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

> “To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

> “Ga annabi, dabaran nan a cikin dabara, da bayyanar halittu masu rai da suke hade da su, duk sun zama kamar abubuwa masu sarkakiya ne marasa bayani. Amma ana ganin hannun Hikima Marar Iyaka a cikin dabaran, kuma cikakken tsari shi ne sakamakon aikinta. Kowane dabara, da hannun Allah yake bi da shi, yana aiki cikin cikakkiyar jituwa da kowane dabara dabam. An nuna mini cewa kayan aikin ’yan Adam suna iya neman iko fiye da kima su kuma yi ƙoƙarin su mallaki aikin da kansu. Suna barin Ubangiji Allah, Ma’aikaci Mai Iko, a waje da hanyoyinsu da shirye-shiryensu fiye da kima, kuma ba sa danka masa kome gaba ɗaya dangane da ci gaban aikin. Kada kowa ko da na ɗan lokaci ya ɗauka cewa yana iya tafiyar da abubuwan da suke na babban NI NE. Allah cikin tanadinsa yana shirya hanya domin a yi aikin ta wurin wakilan mutane. Saboda haka bari kowane mutum ya tsaya a matsayinsa na aiki, ya taka rawarsa domin wannan lokaci, ya kuma sani cewa Allah shi ne Malaminsa.” Testimonies, juzu’i na 9, 259.

Back to Articles