Article

# Panium - Number Nine

Panium — Lamba Tara

Fourth Line

Layi na Hudu

Author

Jeff Pippenger

Published

April 1, 2025

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> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

> Sarkin kudu kuwa zai fusata ƙwarai, ya fito ya yi yaƙi da shi, wato da sarkin arewa; kuma zai tara babban taro; amma za a ba da taron nan cikin hannunsa. Sa’ad da ya kawar da taron, zuciyarsa za ta ɗaukaka; kuma zai hallaka dubban dubbai masu yawa: amma ba za a ƙarfafa shi ta haka ba. Daniyel 11:11, 12.

Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.

Ayoyi na goma sha ɗaya da goma sha biyu suna bayyana nasarar Putin a kan Ukraine da Tarayyar Turai, da kuma abin da ya biyo baya da sakamakon da ya fāɗa wa Putin bayan nasararsa a Yaƙin Ukraine, kamar yadda Ptolemy ya wakilta cikin nasararsa a Raphia a shekara ta 217 K.H., da kuma halakarsa a aya ta goma sha biyu. Jigon da ke cikin ayoyin shi ne tashi da fāɗuwar sarkin kudu.

Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.

Har zuwa wannan mataki, muƙalolin suna ta fayyace muhimman jigogin layukan annabci na sura ta goma sha ɗaya. Aya ta goma sha ɗaya tana bukatar ɗan ƙarin lokaci kafin mu ci gaba a cikin surar. Daniel sura ta goma sha ɗaya, aya ta goma sha ɗaya, ta yi daidai da Ru’ya ta Yohanna sura ta goma sha ɗaya, aya ta goma sha ɗaya.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Bayan kwana uku da rabi kuma, Ruhun rai daga wurin Allah ya shiga cikinsu, suka tsaya a kan ƙafafunsu; kuma babban tsoro ya kama waɗanda suka gan su. Ru’ya ta Yohanna 11:11.

In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.

A cikin shekara ta 2023, shaidun nan biyu waɗanda dabbar da ta fito daga ramin marar ƙasa ta kashe, suka tsaya a kan ƙafafunsu. Shaidar ƙahon Republican ta fara ne a shekara ta 2015 da sanarwar Donald Trump ta tsayawa takarar shugabancin ƙasa, kuma a shekara ta 2020 macijin, wanda ’yan duniya na duniya suka wakilta a cikin duniya, tare da ’yan duniya na duniya waɗanda su ne jam’iyyar Democratic a haɗin gwiwa da ’yan duniya na duniya na jam’iyyar Republican (RINO’s), suka saci zaɓen suka kuma kafa Joe Biden, ta haka suka kashe Donald Trump a kan titi. Ƙahon Protestant, wanda hidimar Future for America ta wakilta, an kashe shi ta wurin yaɗa wani hasashe marar daidai wanda ya bayyana wani hari daga Musulunci a kan Nashville. A shekara ta 2023, duka ƙahon Republican da ƙahon Protestant an ta da su. Aya ta goma sha ɗaya tana bayyana farkon Yaƙin Ukraine daga shekara ta 2014 zuwa gaba har zuwa nasara ta ƙarshe ta Putin da Rasha.

Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.

Aya ta goma sha ɗaya ita ce gwajin gani wanda yake kaiwa ga kololuwa a hukunci ga Adventism gaba ɗaya, amma kuma ga waɗanda suka karɓi hasken 9/11 da zuwan annoba ta uku, amma da farko dai ga waɗanda za a ɗora wa alhakin hasken annabci wanda aka warware hatiminsa sannu a hankali tun daga Yulin 2023.

The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.

An ƙetare shugabancin Adventism a shekara ta 1989, kamar yadda haihuwar Almasihu ta nuna a matsayin alama a cikin wancan zamanin annabci. A baftismar Almasihu ne Ya fara kiran almajirai, waɗanda su ne “tushe” na Ikilisiyar Kirista, ta haka yana zama alamar 9/11, lokacin da, tare da zuwan Musulunci na masifa ta uku, Ubangiji ya jagoranci mutanensa su koma ga tsofaffin hanyoyin Irmiya, waɗanda ke wakiltar tushen Adventism. A ranar 9/11 hukuncin masu rai ya fara da gidan Allah, kuma Adventism ya ƙi hasken mala’ikan Wahayi sura ta sha takwas kamar yadda Yahudawa suka ƙi Yesu a matsayin Almasihu. Waɗanda suka karɓi hasken mala’ikan Wahayi sura ta sha takwas kuwa, daga nan sai aka gwada su ta wurin abin takaicin ranar 18 ga Yuli, 2020.

In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.

A cikin watan Yuli na shekara ta 2023, hasken Daniyel sura ta goma sha ɗaya, aya ta goma sha ɗaya, yana gano layin waje na gaskiyar yanzu. Wannan haske na cikar annabci ta waje da ake samu a aya ta goma sha ɗaya ta Daniyel sura ta goma sha ɗaya an buɗe shi ga budurwai da aka ta da a aya ta goma sha ɗaya ta Ru’ya ta Yohanna sura ta goma sha ɗaya. Ru’ya ta Yohanna tana bayyana tarihin ciki wanda Daniyel ya buɗe a matsayin tarihin waje.

Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.

Waɗanda suka yi la’akari da hasken da aka buɗe tun daga Yuli na shekara ta 2023 suna wakiltar rukuni biyu masu bambanci, domin tuni akwai waɗanda a dā suka yi tafiya tare bayan Yuli, 2023, amma yanzu ba sa ƙara yin tafiya tare. Hukunci yana gudana ne a matakai, kuma tun daga 9/11 an bai wa cocin Adventist na Rana ta Bakwai “lokacin tuba” saboda ƙin amincewarta da “ƙa’idojin fassarar annabci da Miller da abokan aikinsa suka ɗauka,” waɗanda suka ci gaba da ƙi tun daga 1863. Daga 9/11 har zuwa 18 ga Yuli, 2020 an bai wa cocin Adventist na Rana ta Bakwai damar tuba ta ƙarshe, kuma a wannan lokaci an gwada waɗanda suka shiga cikin shelar Nashville ta 2020. A cikin Yuli, ana wakiltar mataki na ƙarshe na tsarkakewa ta wurin aya ta goma sha ɗaya na sura ta goma sha ɗaya a cikin littattafan Daniyel da Ru’ya ta Yohanna.

It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.

A cikin wannan tsarin gwaji ne ake cika gwaji na biyu cikin gwaje-gwaje uku. Gwaji na biyu gwaji ne na gani, wanda wani gwaji na sha’awa ya riga shi, kuma wanda yake ƙarewa da gwaji na uku, wanda ba kamar gwaje-gwajen biyu na baya ba, gwaji ne na tantancewa. Sa’ad da budurwai suka farka da Tsakiyar Dare saboda kiran nan, “Ga Ango yana zuwa,” wani rukuni yana da man da ake bukata, ɗayan kuma ya lalace. Mabiya Miller sun cika wannan kwarewa daidai, kuma ta yin haka suka bayyanar da fahimtar layin annabci na waje da kuma na ciki.

When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.

Sa’ad da suka shelanta saƙon mala’ika na biyu ta wurin bayyana cocin Furotesta da suka faɗi a matsayin ’ya’yan Babila, suna shelanta wani saƙo ne da yake a waje da ƙwarewarsu. Domin su fara shelanta saƙon Kiran Tsakar Dare, da fari sai suka ga kansu a matsayin budurwai waɗanda suka kasance a cikin lokacin jinkiri. A aya ta goma sha ɗaya, a cikin Daniyel da kuma cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, an buɗe saƙonnin na ciki da na waje a matsayin gaskiyar yanzu tun daga Yulin 2023.

In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.

A cikin sura ta ɗaya ta Daniyel, gwaji na biyu kuma na gani shi ne sa’ad da aka ga fuskar Daniyel da ta mutum uku masu daraja ta fi kyau kuma ta fi ƙiba a “bayyana” fiye da ta waɗanda suka ci abincin Babila. A cikin sura ta biyu, gwajin gani yana wakiltuwa a matsayin gwajin annabci wanda yake bukatar a fassara saƙo ɓoyayye daidai, wanda a ƙarshe aka nuna cewa shi ne siffar masarautun annabcin Littafi Mai Tsarki. Surori na ɗaya, na biyu, da na uku na Daniyel suna wakiltar mala’ika na fari, na biyu, da na uku na Ru’ya ta Yohanna goma sha huɗu.

The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.

Mala’ika na biyu na Ru’ya ta Yohanna sura ta goma sha huɗu yana magana ne game da saƙon waje na tarihin Milleriyawa, haka kuma sura ta biyu ta Daniyel tana magana game da layin waje tare da siffar namomin tarihin annabci. Jarabawar gani a sura ta ɗaya ta ginu ne a kan Daniyel da sahabbansa uku nagari, sabili da haka ita ce layin ciki. Layukan annabci na waje da na ciki, waɗanda aka wakilta ta hanyar daidaitawar surori na ɗaya zuwa uku na Daniyel da mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu, suna samar da wata ƙarin shaida ga saƙon mala’ika na biyu kamar yadda Milleriyawa suka cika shi.

The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.

Mabiyan Miller sun yi shelar saƙo na waje da na ciki duka sa’ad da suka cika shelar Kukan Tsakar Dare. Saƙonsu na waje shi ne na mala’ika na biyu na Ru’ya ta Yohanna goma sha huɗu, ta haka kuwa saƙon Mabiyan Miller ya haɗu kai tsaye da mala’ika na biyu da kuma siffar Daniel biyu. Siffar tana wakiltar mulkokin waje na annabcin Littafi Mai Tsarki tun daga Babila ta zahiri har zuwa Babila ta zamani wadda take kaiwa ga ƙarshenta a rufe lokacin jinƙan ɗan Adam. Mabiyan Miller suna sake haɗuwa da saƙon waje na Babila. Gwajin ganin da Daniel ya fuskanta ya ta’allaka ne a kan abincin da ya zaɓa ya ci, kuma mala’ika na farko na Ru’ya ta Yohanna goma wanda ya sauko ya sa ƙafa ɗaya a kan ƙasa, ɗaya kuma a kan teku, yana da ƙaramin littafi a buɗe, wanda aka umurci Yohanna ya ci. Mala’ika na farko ana wakilta shi ta wurin sha’awar ci, kuma gwajin gani yana binsa. Gwajin ganin ya ƙunshi layin gaskiya na ciki da na waje.

Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.

Aya ta goma sha ɗaya ta Daniyel goma sha ɗaya, a layi ɗaya da aya ta goma sha ɗaya ta Ru’ya ta Yohanna goma sha ɗaya, tana wakiltar gwajin gani mai fuska biyu. Gwajin yana ƙarewa a gwajin litmus, sa’ad da budurwai suka bayyana ko suna da mai ko ba su da shi. Wannan bayyanar tana faruwa ne kaɗan kafin ƙarewar lokacin jinƙai a dokar Lahadi a cikin Amurka. Ƙarewar lokacin jinƙai a dokar Lahadi an yi mata alama ta misali da ranar 22 ga Oktoba, 1844. Kaɗan kafin 22 ga Oktoba, 1844, a ranar 17 ga Agusta, 1844, mabiya Miller suka ɗauki saƙon kamar igiyar ruwa mai ƙarfi a fāɗin gaɓar tekun gabashin Amurka.

1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.

1989 shi ne lokacin ƙarshe sa’ad da aka buɗe littafin Daniyel, kuma idan an buɗe littafin Daniyel koyaushe ana samun ƙaruwa cikin sani wadda take haifar da rukunoni biyu na masu sujada. 1989 shi ne farkon waɗannan alamomin gwaji guda uku, kamar yadda zuwan mala’ika na fari a shekara ta 1798 ya zama irin misalinsa. Sa’ad da mala’ika na fari ya sauko a ranar 11 ga Agusta, 1840, ya kasance misalin mala’ikan Ru’ya ta Yohanna goma sha takwas da ya sauko a 9/11. Baƙin cikin farko na tarihin Milleriyawa ya nuna zuwan mala’ika na biyu, kuma ya kasance misalin 18 ga Yuli, 2020, da farkon lokacin jinkiri. Milleriyawa a hankali suka farka ga saƙon mala’ika na biyu da kuma cewa su ne budurwai a cikin misalin budurwai goma. Sun farka gaba ɗaya a taron sansani na Exeter a watan Agusta na 1844. Mutane dubu ɗari da arba’in da huɗu sun farka a Yuli 2023 lokacin da saƙon Kukan Tsakar Dare ya fara a hankali a buɗe.

The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.

Lokacin jinkiri ya ƙare ga Millerites a Exeter, kamar yadda ya ƙare ga iyalin Li’azaru sa’ad da Yesu ya ta da Li’azaru, domin wannan ya zama aikin ƙarshe mai ɗaukaka na hidimar Almasihu, sa’ad da Li’azaru ya zama “hatimin” hidimarsa. Tashin Li’azaru daga matattu yana nuna ƙarshen lokacin jinkiri, da kuma hatimtar mutanen Allah. Shigar Nasara cikin Urushalima da ta biyo baya ta zama alamar shelar saƙon Kukan Tsakar Dare a tarihin Millerite. Jigon aya ta goma sha ɗaya ta Daniel sura ta goma sha ɗaya shi ne tashin da faɗuwar sarkin kudu, kuma hakan yana kaiwa ga yaƙin Panium a ayoyi na goma sha uku zuwa goma sha biyar. Waɗannan ayoyin su ne ma’aunin gwaji inda ake sa hatimin a goshin maza da mata waɗanda za a ɗaga su sama a matsayin tuta a aya ta goma sha shida.

Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.

Aya ta goma sha biyar ta cika a Yaƙin Panium wanda ya yi daidai da ziyarar Almasihu zuwa Kaisariya Filibi. A can, a Kaisariya Filibi, Almasihu ya mai da sunan Simon Barjona zuwa Bitrus, yana nuna hatimtar dubu ɗari da arba’in da huɗu. Tun daga wannan lokaci, an buɗe wa almajirai hasken gicciyen da ke gabatowa nan ba da daɗewa ba. Sa’ad da Almasihu ya canja sunan Simon zuwa Bitrus kafin gicciye, hakan ya yi daidai da gwajin litmus na Exeter da Li’azaru, yana jagorantar shiga Urushalima cikin nasara. Taron sansani na Exeter daga 12 zuwa 17 ga Agusta yana wakiltar tabbatuwa ta ƙarshe cikin gaskiya kafin jijjigawar da ita ce girgizar ƙasar dokar Lahadi a sura ta goma sha ɗaya ta Daniyel da Ru’ya ta Yohanna.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Aikin da ake yi a Battle Creek yana bisa irin wannan tsari. Shugabanni a cikin sanitarium sun gauraya kansu da marasa bangaskiya, suna shigar da su cikin majalisunsu, fiye ko ƙasa da haka, amma wannan kamar shiga aiki ne idanunsu a rufe. Sun rasa ganewa domin su ga abin da zai auko mana a kowane lokaci. Akwai ruhun matsananciyar fid da rai, na yaƙi da zub da jini, kuma wannan ruhu zai ƙaru har zuwa ainihin ƙarshen zamani. Da zarar an sa wa mutanen Allah hatimi a goshinsu—ba wani hatimi ko alama da za a iya gani ba, sai dai tabbatuwa cikin gaskiya, a bangaren hankali da kuma na ruhaniya, har ba za a iya motsa su ba—da zarar an hatimce mutanen Allah kuma aka shirya su domin girgizar, za ta zo. Lalle kuwa, ta riga ta fara. Hukuncin Allah yanzu yana bisa ƙasar, domin ya ba mu gargaɗi, domin mu san abin da ke zuwa.” Manuscript Releases, juzu’i na 10, 252.

The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.

An wakilci hatimtar dubu ɗari da arba’in da huɗu ta taron sansani na Exeter, canza sunan Simon da Almasihu ya yi zuwa Bitrus, da kuma tashin Li’azaru daga matattu. Wannan tashin yana zama nau’i na tashin shaidun nan biyu a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya. Ayoyi goma zuwa goma sha shida suna wakiltar ɓoyayyen tarihin aya ta arba’in. Fara buɗe ɓoyayyen tarihin aya ta arba’in ya fara ne a cikin cikar tarihi ta aya ta goma sha ɗaya da yaƙin Ukraine. Tun daga Yulin 2023 wannan ɓoyayyen tarihin yana cikin aiwatarwar buɗewa ta wurin Zakin kabilar Yahuza.

When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.

Sa’ad da aka ta da ’yan takarar da za su kasance cikin ɗari da arba’in da huɗu a aya ta goma sha ɗaya ta Ru’ya ta Yohanna sura ta goma sha ɗaya, gwajin annabci na gani wanda dole ne a ci kafin ƙofar jinƙai ta rufe a dokar Lahadi—wanda ’Yar’uwa White ta bayyana a matsayin gwajin siffar dabbar—ya fara.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be t he great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Ubangiji ya nuna mini a fili cewa za a kafa surar dabbar kafin lokacin alheri ya rufe; domin ita ce za ta zama babban gwaji ga mutanen Allah, wanda ta wurinsa za a yanke makomarsu ta har abada. Matsayinka cike yake da irin wannan ruɗanin saɓani-saɓani, har kaɗan ne kawai za a ruɗe.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “A cikin Ru’ya ta Yohanna 13 an gabatar da wannan batu sarai; [Ru’ya ta Yohanna 13:11–17, an kawo].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Wannan ita ce jarabawar da dole ne mutanen Allah su fuskanta kafin a sa musu hatimi. Dukan waɗanda suka tabbatar da amincinsu ga Allah ta wurin kiyaye dokarsa, kuma suka ƙi karɓar Asabar ta ƙarya, za su shiga ƙarƙashin tutar Ubangiji Allah Jehovah, kuma za su karɓi hatimin Allah mai rai. Waɗanda kuwa suka mika gaskiyar da ta fito daga sama suka kuma karɓi Asabar ta Lahadi, za su karɓi alamar dabbar.” Manuscript Releases, juzu’i na 15, 15.

The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.

An buɗe layin annabci na waje a cikin tarihin aya ta goma sha ɗaya na Daniyel sura ta goma sha ɗaya, kuma an buɗe layin na ciki a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya aya ta goma sha ɗaya. Layin na waje yana bayyana yadda aka kafa siffar dabbar, wadda ke wakiltar haɗuwar coci da ƙasa tare da coci tana iko da dangantakar, a lokacin zamanin shari’ar rayayyu. Layin na ciki yana bayyana yadda siffar Almasihu, wadda ke wakiltar haɗuwar allahntaka da ’yan’adam, take samuwa a lokacin shari’ar rayayyu.

The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.

Motsin gyara na mala’ika na uku da na mutum dubu ɗari da arba’in da huɗu ya fara a lokacin ƙarshe a shekara ta 1989, kamar yadda aka wakilta a aya ta goma ta Daniyel goma sha ɗaya. Sai kuma cikakkiyar cikar Daniyel sura ta goma sha biyu ta fara.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Sai ya ce, Ka tafi hanyarka, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake, a mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta: ba kuwa ko ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.

Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.

Aya ta goma ta sura ta goma sha ɗaya tana wakiltar farkon wani “tsarin tsarkakewa” wanda mala’ika na fari ya wakilta a matsayin tsoron Allah. Ayoyi na goma sha ɗaya da goma sha biyu suna wakiltar inda dubu ɗari da arba’in da huɗu suka zama farare. Littafin Zakariya ya bayyana wannan ƙwarewa.

> And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.

> Sai ya nuna mini Joshua babban firist yana tsaye a gaban mala’ikan Ubangiji, Shaiɗan kuma yana tsaye a hannun damansa domin ya yi gāba da shi. Sai Ubangiji ya ce wa Shaiɗan, Ubangiji ya tsauta maka, ya Shaiɗan; hakika, Ubangijin da ya zaɓi Urushalima ya tsauta maka: ashe, wannan ba tunkuɗen itace ba ne da aka fisge daga wuta? To, Joshua yana sanye da ƙazantattun tufafi, yana kuma tsaye a gaban mala’ikan. Sai ya amsa ya yi magana da waɗanda suke tsaye a gabansa, yana cewa, Ku cire masa ƙazantattun tufafin. Sai ya ce masa, Ga shi, na sa muguntarka ta rabu da kai, zan kuma tufatar da kai da sababbin tufafi. Sai na ce, Bari su sa rawani mai kyau a kansa. Haka suka sa rawani mai kyau a kansa, suka kuma tufatar da shi da tufafi. Mala’ikan Ubangiji kuwa yana tsaye kusa. Zakariya 3:1–5.

This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.

An cika wannan sashe a cikin aikin ƙarshe na Almasihu a matsayin Babban Firist, kuma yana wakiltar hatimcewar dubu ɗari da arba'in da huɗu.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.

> “Wahayin da Zakariya ya gani game da Yoshuwa da Mala’ikan yana aiki da wata ƙarfi ta musamman ga kwarewar mutanen Allah a abubuwan da za su faru na ƙarshe na babbar ranar kafara. A sa’an nan za a kai ikkilisiyar ragowa cikin babban gwaji da tsanani. Waɗanda suke kiyaye dokokin Allah da bangaskiyar Yesu za su ji fushin macijin da rundunoninsa. Shaiɗan yana ƙidaya duniya a matsayin mabiyansa; ya sami iko har ma a kan masu da’awar zama Kiristoci da yawa. Amma ga wata ƙaramar ƙungiya a nan wadda take ƙin amincewa da mulkinsa. Da zai iya shafe su daga kan duniya, nasararsa za ta zama cikakkiya. Kamar yadda ya rinjayi al’ummai na arna su hallaka Isra’ila, haka nan a nan gaba kaɗan zai zuga mugayen ikokin duniya su hallaka mutanen Allah. Za a nemi mutane su yi biyayya ga dokokin ɗan adam cikin take dokar Allah.” Annabawa da Sarakuna, 587.

The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.

“Abubuwan da suka ƙare na babbar ranar kafara” su ne hatimcin fari na mutum ɗari da arba’in da huɗu, wanda daga baya kuma ake bi da hatimcin sauran ’ya’yan Allah waɗanda a halin yanzu suke cikin Babila.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Yayinda mutanen Allah suke wahalar da rayukansu a gabansa, suna roƙon tsarkin zuciya, sai a ba da umarni, ‘A cire ƙazantattun tufafin,’ kuma a faɗi kalmomin ƙarfafawa, ‘Ga shi, na sa muguntarka ta rabu da kai, kuma zan tufatar da kai da canjin tufafi.’ Zakariya 3:4. Tufafi marar aibi na adalcin Almasihu ana sa wa gwadaddun, jarababbun, amintattun ’ya’yan Allah. Raguwar da aka rena ana tufatar da su da tufafi masu ɗaukaka, ba za su ƙara ƙazantuwa da lalacewar duniya ba har abada. Ana riƙe sunayensu cikin littafin rai na Ɗan Rago, an rubuta su a cikin masu aminci na dukan zamanai. Sun yi tsayayya da dabarun mai ruɗi; ba a karkatar da su daga aminciyarsu ba ta wurin gurnanin macijin. Yanzu suna da cikakkiyar kariya har abada daga dabarun mai jaraba. Ana ɗora zunubansu a kan mafarin zunubi. Ana sa “kyakkyawan rawani” a kan kawunansu.”

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> “Yayin da Shaidan yake ta jaddada tuhume-tuhumensa, mala’iku tsarkaka, waɗanda ba a gani, suna ta kai-komo, suna ɗora wa masu aminci hatimin Allah mai rai. Waɗannan su ne waɗanda suke tsaye a kan Dutsen Sihiyona tare da Ɗan Rago, suna da sunan Uban a rubuce a goshinsu. Suna rera sabuwar waƙa a gaban kursiyin, waccan waƙar da ba mai iya koya sai mutum ɗari da arba’in da huɗu dubu waɗanda aka fansa daga duniya. ‘Waɗannan su ne masu bin Ɗan Ragon duk inda Yake tafiya. An fanshe su daga cikin mutane, su zama ’ya’yan fari ga Allah da ga Ɗan Rago. Kuma a bakinsu ba a sami wata yaudara ba: gama su marasa aibu ne a gaban kursiyin Allah.’ Ru’ya ta Yohanna 14:4, 5.”

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.

> “Yanzu an kai ga cikar kalmomin Mala’ikan gaba ɗaya cewa: ‘Yanzu ka ji, ya Joshuwa babban firist, kai da abokan aikinka da suke zaune a gabanka; gama su mutane ne abin al’ajabi: gama, ga shi, zan fito da Bawana Reshen nan.’ Zakariya 3:8. An bayyana Kristi a matsayin Mai Fansa da Mai Ceto na mutanensa. Yanzu kuwa, tabbatacce, saura ɗin nan ‘mutane ne abin al’ajabi,’ domin hawaye da ƙasƙantar da kai na tafiyarsu sun ba da wuri ga farin ciki da ɗaukaka a gaban Allah da Ɗan Ragon. ‘A wannan rana reshen Ubangiji zai zama kyakkyawa mai ɗaukaka, ’ya’yan ƙasa kuma za su zama masu daraja da kyau ga waɗanda suka tsira daga Isra’ila. Kuma zai zama cewa, wanda aka bari a Sihiyona, da wanda ya rage a Urushalima, za a ce da shi mai tsarki ne, wato, kowane mutum da aka rubuta a cikin masu rai a Urushalima.’ Ishaya 4:2, 3.” Annabawa da Sarakuna, 591, 592.

The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.

Hatimcewa ita ce mataki na biyu na abin da Daniyel ya kira “an tsarkake, an mai da fari, kuma an gwada.” Ayoyi na goma sha ɗaya da goma sha biyu suna bayyana tashi da faɗuwar Rasha ta ƙarshe, sarkin kudu na annabci wanda yake gabatar da Yaƙin Panium a ayoyi na goma sha uku zuwa goma sha biyar. Sa’ad da mutum ɗari da arba’in da huɗu suka sami cirewar ƙazantattun tufafinsu ta wurin Almasihu a cikin al’amuran rufewa na babbar ranar kafara, sai su karɓi “kyakkyawan rawani,” wanda shi ne ɗaukaka Daniyel zuwa matsayi na mai mulki na uku, tare da rigar mulufi da kuma sarƙar zinariya. Haka kuma ita ce baiwar Yusufu ta sarƙar zinariya, ɗaukakarsa zuwa matsayi na mai mulki na biyu da kuma baiwar zoban sarki. “Zoben” yana wakiltar hatimin sarauta wanda mai mulki yake amfani da shi wajen hatimce dokokinsa da hatimin sarauta.

Darius used his signet to seal the pit where Daniel was placed among the lions.

Dariyus ya yi amfani da zoben hatiminsa ya rufe bakin ramin da aka sa Daniyel a cikinsa tare da zakuna.

> Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.

> Sai sarki ya ba da umarni, aka kawo Daniyel, aka jefa shi cikin kogon zakuna. Sai sarki ya yi magana, ya ce wa Daniyel, Allahnka, wanda kake bautawa kullum, shi ne zai cece ka. Aka kawo wani dutse, aka sa a bakin kogon; sarki kuwa ya hatimce shi da zobensa na hatimi, da kuma hatimin manyansa; domin kada a canja abin da aka ƙudura game da Daniyel. Daniyel 6:16, 17.

The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”

Kalmar Ibrananci da aka fassara da “hatimi” ita ce H5824 a cikin Strongs, kuma an samo ta ne daga tushen kalma mai daidaita da H5823; ma’anarta kuwa zoben hatimi ne (kamar yadda aka zana). Yoshuwa a gaban mala’ikan, Daniyel a cikin kogon zakuna, Yusufu a gaban Fir’auna suna wakiltar sa wa dubu ɗari da arba’in da huɗu hatimi, wanda shi ne gwaji na biyu a cikin Daniyel goma sha biyu inda waɗanda aka tsarkake, sa’an nan kuma ake “mai da su fari,” kafin a “gwada” su. Waɗannan layukan kuma ana wakilta su ta wurin “Zarubabel,” “ɗan She’altiyel.”

> In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.

> A wannan rana, in ji Ubangijin runduna, zan ɗauke ka, ya Zarubabel, bawana, ɗan Sheyaltiyel, in ji Ubangiji, kuma zan maishe ka kamar zoben hatimi: gama na zaɓe ka, in ji Ubangijin runduna. Haggai 2:23.

Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.

Zerubbabel na nufin zuriyar Babila, kuma ubansa shi ne Shealtiel, ma’ana, “wanda aka roƙa daga wurin Allah.” Zerubbabel yana wakiltar saƙon mala’ika na biyu wanda yake kiran zuriyar Babila zuwa cikin garken Allah a kwanaki na ƙarshe. Sashe na “addu’a” yana da alaƙa da mutum dubu ɗari da arba’in da huɗu, waɗanda suke kiran zuriyar Babila ta ƙarshe su fito, domin wannan farfaɗowa tana faruwa ne kawai tare da addu’a.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Farfaɗowar tsoron Allah na gaskiya a tsakiyarmu ita ce mafi girma kuma mafi gaggawar dukan bukatunmu. Neman wannan ya kamata ya zama aikinmu na farko. Dole ne a yi ƙwazo na gaske domin samun albarkar Ubangiji, ba domin Allah ba ya shirye ya zubo albarkarsa a kanmu ba, sai dai domin mu ba mu shirya mu karɓe ta ba. Ubanmu na samaniya ya fi iyaye na duniya son ba waɗanda suke roƙonsa Ruhu Mai Tsarkinsa, fiye da yadda iyaye na duniya suke son ba ’ya’yansu kyautai masu kyau. Amma aikinmu ne, ta wurin furci, ƙasƙantar da kai, tuba, da addu’a mai zafi, mu cika sharuɗɗan da Allah ya yi alkawarin ba mu albarkarsa a kansu. Farfaɗowa ba za a sa ran ta zo ba sai a matsayin amsar addu’a. Muddin mutane suna cikin irin wannan matsanancin rashin Ruhun Allah Mai Tsarki, ba za su iya daraja wa’azin Kalmar ba; amma sa’ad da ikon Ruhun ya taɓa zukatansu, sa’an nan jawabai da aka gabatar ba za su rasa tasiri ba. Bisa ga koyarwar Kalmar Allah, tare da bayyanuwar Ruhunsa, cikin aiwatar da hikima mai kyau, waɗanda suka halarci tarurrukanmu za su sami ƙwarewa mai daraja, kuma da dawowarsu gida za su kasance a shirye su yi tasiri mai lafiya.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Tsofaffin masu ɗaukar tuta sun san abin da yake nufi su yi kokawa da Allah cikin addu’a, kuma su more zubowar Ruhunsa. Amma waɗannan suna ficewa daga fagen aiki; kuma su waye ne suke tasowa domin su cike gurabensu? Yaya al’amarin yake da tsara mai tasowa? Shin sun tuba ga Allah? Shin muna farke game da aikin da yake gudana a cikin Wuri Mai Tsarki na sama, ko kuwa muna jiran wata tilastaɗɗiyar iko ta sauko wa ikilisiya kafin mu farka? Shin muna sa ran ganin an farfaɗo da dukan ikilisiya? Wannan lokaci ba zai taɓa zuwa ba.”

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “Akwai wasu mutane a cikin ikilisiya da ba su tuba ba, kuma ba za su haɗa kai cikin addu’a ta gaske, mai zafin rai, mai rinjaya ba. Dole ne mu shiga wannan aikin kowane ɗaya da kansa. Dole ne mu ƙara yin addu’a, mu rage magana. Mugunta ta yawaita, kuma dole ne a koya wa mutane kada su gamsu da siffar ibada ba tare da ruhu da iko ba. Idan muka duƙufa wajen binciken zukatanmu, da kawar da zunubanmu, da gyara mugayen halayenmu, rayukanmu ba za su ɗaukaka zuwa ga banza ba; za mu zama masu rashin dogara ga kanmu, muna dawwamar da sanin cewa wadatarmu daga Allah take.” Selected Messages, littafi na 1, 121, 122.

The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.

An kafa alamar hanya ta addu’a a cikin littafin Daniyel, tana bayyana addu’a domin a fahimci saƙon na waje a sura ta biyu, da kuma addu’a domin a cika saƙon na ciki da aka wakilta a sura ta tara. Zerubbabel da mahaifinsa Shealtiel suna wakiltar hatimin dubu ɗari da arba’in da huɗu a gwaji na biyu, wanda shi ne gwajin gani na siffar dabbar, wanda kuma shi ne gwajin na ciki da aka wakilta a Ru’ya ta Yohanna sura ta goma sha ɗaya, aya ta goma sha ɗaya, haka kuma gwajin na waje da aka wakilta a Daniyel sura ta goma sha ɗaya, aya ta goma sha ɗaya.

We will continue to address verse eleven in the next article.

Za mu ci gaba da yin bayani kan aya ta goma sha ɗaya a talifi na gaba.

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