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# The Book of Daniel - Number Fifty-Seven

Littafin Daniyel - Lamba Hamsin da Bakwai

Unveiling the Prophetic Secrets of Revelation: A Journey Through End-Time Prophecies

Bayyana Asiran Annabci na Ru’ya ta Yohanna: Tafiya Cikin Annabce-annabcen Zamanin Ƙarshe

Author

Jeff Pippenger

Published

January 21, 2024

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All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.

Dukan annabawa suna magana ne game da ƙarshen duniya, kuma dukan annabce-annabcen suna haɗuwa ne kuma suna ƙarewa a cikin littafin Ru’ya ta Yohanna. A cikin littafin Ru’ya ta Yohanna, ana ci gaba da wannan layi ɗaya da yake cikin littafin Daniyel, gama littafi ɗaya ne. An riga an rubuta dukan waɗannan ƙa’idodin annabci da ƙarfi a cikin kasidun da suka gabata. A cikin littafin Ru’ya ta Yohanna, an sanar da mu cewa gab da lokacin alherin jinkiri ya rufe akwai wani annabci da aka hatimce wanda ake buɗewa. Waɗannan kasidu suna ta gabatar da abubuwan annabci da suke da alaƙa da saƙon da ke cikin littafin Ru’ya ta Yohanna wanda yanzu ake buɗewa. Saƙon ba gaskiyar annabci guda ɗaya kaɗai ba ce, kuma kowane sashe na saƙon da ake buɗewa yana faɗowa ne a ƙarƙashin bayyana Yesu Almasihu.

The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.

Ana buɗe saƙon ne kaɗan kafin ƙarewar lokacin gwaji, sa’ad da “lokaci ya kusa.” Littattafan Daniyel da Ru’ya ta Yohanna, tare da bayanin da yake fitowa daga rubuce-rubucen Ruhun Annabci, suna da cikakken bayani ƙwarai game da tsarin da yake da alaƙa da buɗe wani saƙon annabci. Zakin kabilar Yahuza ne yake aiwatar da buɗewar, kuma idan ya yi haka yana amfani da tsari mai ma’ana wajen gabatar da saƙon. Yana karɓar saƙon daga wurin Uba, wanda aka wakilta yana riƙe da Littafi Mai Tsarki kamar yadda aka hatimce shi da hatimai bakwai. Zakin kabilar Yahuza, wanda shi ma shi ne asalin Dawuda kuma Ɗan Ragon da aka yanka, yana karɓar littafin daga wurin Uba kuma yana cire hatiman.

Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.

Sa’an nan Yesu ya ba Jibra’ilu saƙon, wanda shi tare da sauran mala’iku suke isar da saƙon ga wani annabi wanda ya rubuta saƙon ya kuma aika shi zuwa ga ikilisiyoyi. Sa’ad da lokacin buɗe hatimin saƙon annabci ya kusa, buɗewar saƙon annabcin tana haifar da tsarin gwaji mai matakai uku, wanda yake gwada waɗanda suke cikin ikilisiyoyi, su ne kuma masu sauraron da aka nufa da rubutun annabin; kuma bisa ga amsar kowane ɗaya daga cikin waɗannan membobin ikilisiya, suna tantance ko suna cikin ɗaya daga cikin rukuni biyu. Waɗanda suka karɓi ƙaruwa cikin sani wadda saƙon da aka buɗe hatiminsa yake haifarwa, ana bayyana su a matsayin “masu hikima,” amma waɗanda ba su karɓa ba, Daniyel ya bayyana su a matsayin “mugaye,” kuma Matta ya bayyana su a matsayin “marasa hikima”.

All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.

Dukkan waɗannan abubuwan da suke da alaƙa da buɗe asirin annabci na ƙarshe an yi magana a kansu kuma an jaddada su a aya ta tara ta Ru’ya ta Yohanna goma sha bakwai, domin tana bayyana wani ɓangare na Ru’uyar Yesu Almasihu wanda zai gwada rukuni biyu na masu sujada. Hakan kuwa tana yi ne ta wurin nuna cewa “masu hikima” ne za su fahimci saƙon da yake biye da tutar gargaɗin da ke cikin ayar.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Ga kuma hankalin da yake da hikima. Kawuna bakwai su ne duwatsu bakwai, a kansu matar take zaune. Haka kuma akwai sarakuna bakwai: biyar sun fāɗi, ɗaya yana nan, ɗayan kuwa bai riga ya zo ba; sa’ad da kuma ya zo, dole ne ya dawwama ɗan ƙanƙanin lokaci. Dabbar nan kuma da ta kasance, amma yanzu ba ta nan, ita ce ta takwas, kuma tana daga cikin bakwai ɗin nan, tana kuma tafiya zuwa hallaka. Ru’ya ta Yohanna 17:9–11.

The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.

“Tunani mai hikima,” shi ne tunanin “masu hikima.” “Masu hikima” suna fahimtar ƙaruwar ilimi, kuma ƙaruwar ilimin da aka wakilta nan da nan bayan alamar annabci, wadda take bayyana wata gaskiya da masu hikima za su fahimta, amma mugaye za su ƙi, ita ce gaskiyar da take da alaƙa da mulkokin annabcin Littafi Mai Tsarki da aka gabatar a ayoyin da ke biye. Waɗannan ayoyin suna wakiltar misali na ƙarshe na mulkokin annabcin Littafi Mai Tsarki, kuma abin da aka buɗe a cikin kwanaki na ƙarshe shi ne cewa waɗannan mulkoki takwas an kuma wakilta su a misali na farko na mulkokin annabcin Littafi Mai Tsarki a cikin littafin Daniyel sura ta biyu.

The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.

Bayyanar gaskiyar tana tabbatar da taƙaitacciyar fahimta game da masarautun annabcin Littafi Mai Tsarki wadda ta zama ɗaya daga cikin jauharorin Miller, amma ta yi haske sau goma fiye da haka, domin tana ɗauke da gaskiya mai yawa ƙwarai fiye da abin da Milleriyawa suka fahimta daga taƙaitaccen matsayinsu a cikin tarihi, kuma tana wakiltar jarabawa kamar yadda lambar “goma” take wakilta, da kuma ta wurin fitilar gargaɗi ta gargaɗin gabatarwa na cewa, “ga hankali mai hikima a nan,” wanda aka fassara shi a annabce da cewa, gaskiyar da ke biye za ta gwada majami’un da aka aiko wa saƙon da aka warware hatiminsa jim kaɗan kafin rufe lokacin jinƙai.

In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.

A cikin Ru’ya ta Yohanna sura ta goma sha bakwai, an ɗauki Yohanna zuwa cikin jeji na shekaru dubu ɗaya da ɗari biyu da sittin na duhun papanci. An sa shi a ƙarshen wannan zamani a cikin shekara ta 1798, wanda shi ne ainihin tarihin da aka sa shi a cikinsa a Ru’ya ta Yohanna sura ta goma sha uku.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.

> Sai na tsaya a kan yashin teku, na ga wata dabba tana fitowa daga cikin teku, tana da kawuna bakwai da ƙahoni goma, kuma a kan ƙahoninta akwai rawanoni goma, a kan kawunanta kuma akwai sunan saɓo. Ru’ya ta Yohanna 13:1.

The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.

“Yashin teku” yana wakiltar 1798, gama yana wakiltar matsayar hangen tarihi daga inda aka nuna wa Yohanna papacy (dabbar teku) a cikin lokacin da ya wuce, da kuma Amurka (dabbar ƙasa) tana tasowa, kuma a ƙarshe tana magana kamar dragon a dokar Lahadi mai gabatowa da sauri. Sa’an nan dabbar ƙasa tana tilasta wa duniya ta karɓi “siffar dabbar,” wadda za ta yi magana kuma ta aiwatar da dokokin Lahadi a kan dukan duniya.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “A lokacin da Paparoma, bayan an kwace masa ƙarfinsa, aka tilasta masa ya daina tsanantawa, Yahaya ya ga wata sabuwar iko tana tasowa domin ta maimaita muryar macijin, kuma ta ci gaba da irin wannan mugun aiki da na saɓo. Wannan iko, na ƙarshe da zai yi yaƙi da ikkilisiya da dokar Allah, an wakilta shi da wata dabba mai ƙahoni irin na ɗan rago. Dabbobin da suka riga ta sun fito ne daga teku; amma wannan ta fito daga ƙasa, tana wakiltar tasowa cikin salama ta al’ummar da take alamta—Amurka.” Signs of the Times, February 8, 1910.

John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.

An kai Yohanna zuwa wannan matsayi ɗaya na tarihi domin ya karɓi gabatarwa ta ƙarshe game da mulkokin annabcin Littafi Mai Tsarki a sura ta goma sha bakwai. Tsaye a wannan matsayi ne aka gabatar da mulkokin. Da fari an sanar da shi cewa dabbar tana iko da coci da kuma gwamnati, gama tana zaune a kan kawuna bakwai kaɗai ba, har ma a kan duwatsu bakwai. Zaman da karuwar nan babba take yi yana nuna cewa ita ce mai hawan dabbar, kuma wadda take hawan dabbar ita ce mai iko da dabbar.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Kuma matar da ka gani ita ce waccan babbar birni, wadda take mulki bisa sarakunan duniya. Ru’ya ta Yohanna 17:18.

The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.

Kalmar “mulki” tana nufin riƙewa da kuma yin sarauta a bisa. Mahayi yana mulki a kan dabbar ta wajen riƙe linzamin jagora. Fafaroma tana mulki a kan kawuna bakwai, haka kuma a kan duwatsu bakwai. A cikin sura ta biyu na Daniyel, Daniyel ya sanar da Nebukadnezzar cewa shi ne “kai” na zinariya. A cikin sura ta bakwai na Ishaya, “kai” kuma sarki ne, babban birni ne, ko kuwa masarauta ce.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Gama kan Suriya kuwa Damaskus ne, gama kan Damaskus kuwa Rezin ne; kuma cikin shekara sittin da biyar Efraim za a karya shi, har ya daina zama jama’a. Kuma kan Efraim Samariya ne, kan Samariya kuwa ɗan Remaliya ne. In ba za ku ba da gaskiya ba, lalle ba za a kafa ku ba. Ishaya 7:7, 8.

The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.

Papacy, wadda ita ce macen da take hawan dabbar, tana mulki bisa dukan sarakunan duniya. An wakilci waɗannan sarakuna a matsayin “sarakuna goma,” waɗanda su ne ikon macijin kwanakin ƙarshe. Su ne sarakunan da karuwar Taya take yin fasikanci da su. Waɗannan “sarakuna goma” an tilasta musu su karɓi ikon papacy, amma babban sarkin waɗannan sarakuna goma shi ne Amurka. Saboda haka, ana kuma wakiltar Amurka da Ahab, sarkin masarautu goma na arewacin Isra’ila. Lambar “bakwai” tana wakiltar “cikawa,” kuma sa’ad da aka bayyana papacy tana mulki bisa sarakunan duniya, tana kuma mulki bisa sarakuna goma kuma tana zaune a kan kawuna bakwai.

Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.

Ga hankalin da yake da hikima, gama masu hikimar kwanaki na ƙarshe suna amfani da tsarin “layi a kan layi,” kuma suna gane cewa kowanne daga cikin alamomin mulkin siyasa da karuwar take mulka a kansa yana nuna gaskiya ɗaya ce. Ita kuma tana mulki a kan duwatsu bakwai, kuma Millerites sun gane cewa “dutse” a cikin annabcin Littafi Mai Tsarki alama ce ta mulki, amma sun kuma gane cewa alamomi suna da ma’ana fiye da ɗaya.

Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.

Duwatsu kuma alama ce ta ikilisiya. “Dutsen tsarki mai ɗaukaka” a cikin Nassosi yana wakiltar ikilisiyar Allah.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

> Kalmar da Ishaya ɗan Amoz ya gani game da Yahuza da Urushalima. Kuma zai faru a cikin kwanaki na ƙarshe, cewa dutsen gidan Ubangiji za a kafa shi a kan ƙwanƙolin duwatsu, kuma za a ɗaukaka shi a bisa tuddai; kuma dukan al’ummai za su kwarara zuwa gare shi. Kuma mutane da yawa za su tafi su ce, Ku zo, mu hau zuwa dutsen Ubangiji, zuwa gidan Allah na Yakubu; kuma shi zai koya mana hanyoyinsa, mu kuma za mu yi tafiya a cikin tafarkunsa: gama daga Sihiyona doka za ta fito, kuma maganar Ubangiji daga Urushalima. Ishaya 2:1–3.

The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.

“Gidan Ubangiji” ikilisiyarsa ce, kuma shi “dutse” ne. Babbar karuwa tana zaune a kan duwatsu bakwai, ta haka kuwa ana gane cewa tana mulki bisa dukan ikilisiyoyi, kamar yadda kuma take mulki bisa dukan sarakuna. Tana da iko a kan dukan ikilisiyoyi da dukan jihohi a cikin dukan duniya.

The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.

Wahayin da Ishaya yake bayyana wanda ya zo masa “game da Yahuda da Urushalima,” wanda muka ambata ɗazu, yana ci gaba, kuma har yanzu wannan nassi ɗaya ne a sura ta huɗu, kuma bisa ga Ishaya wannan ita ce “rana ɗaya” da mutane suke cewa, “Ku zo, mu haura zuwa dutsen Ubangiji, zuwa gidan Allah na Yakubu.” A cikin wannan lokaci ɗaya kuma an bayyana “mata bakwai.”

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. 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 every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.

> Kuma a wannan rana mata bakwai za su kama mutum ɗaya, suna cewa, Za mu ci gurasarmu da kanmu, mu kuma sa tufafinmu da kanmu: sai dai kawai a kira mu da sunanka, domin a ɗauke mana kunyarmu. A wannan rana reshen Ubangiji zai zama kyakkyawa da ɗaukaka, kuma ’ya’yan ƙasa za su zama abin al’ajabi da ado ga waɗanda suka tsira daga Isra’ila. Kuma zai zama cewa, wanda aka bari a Sihiyona, da wanda ya rage a Urushalima, za a kira shi mai tsarki, wato, kowane ɗaya da aka rubuta a cikin masu rai a Urushalima: sa’ad da Ubangiji ya wanke ƙazantar ’ya’yan matan Sihiyona, ya kuma tsarkake jinin Urushalima daga tsakiyarta ta wurin ruhun shari’a, da kuma ruhun ƙonawa. Kuma Ubangiji zai halitta a kan kowane wurin zama na dutsen Sihiyona, da kuma a kan tarukanta, girgije da hayaƙi da rana, da hasken wuta mai harshen wuta da dare: gama a kan dukan ɗaukakar za a yi kariya. Kuma za a kasance da tanti domin inuwa da rana daga zafi, da kuma domin wurin mafaka, da wurin ɓuya daga hadari da daga ruwan sama. Ishaya 4:1–6.

The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”

“Ranar” da ita ce batun wahayin Ishaya ita ce “sa’a” ta babbar girgizar ƙasa ta Ru’ya ta Yohanna sura ta goma sha ɗaya. Masu hikima waɗanda suka karɓi gargaɗin su “koma” daga rashin cikar tsammani na 18 ga Yuli, 2020, kuma suka cika bukatun Littafin Firistoci ashirin da shida, waɗanda kuma annabcin farko na Ezekiyel ya tattaro su wuri guda, ana hatimce su sa’ad da suka karɓi saƙon Ezekiyel na biyu game da iskoki huɗu na Musulunci. Sa’an nan kuma a ɗaga su zuwa sama a matsayin tuta, kuma sauran ’ya’yan Allah a Babila sukan fara amsawa ga kiran fitowa daga Babila, wanda yake farawa a girgizar ƙasar, wadda ita ce dokar Lahadi mai zuwa nan ba da daɗewa ba. Sauran garken Allah sukan ji saƙon fitowa daga Babila, kuma sukan shelanta cewa, “Ku zo, mu hau zuwa dutsen Ubangiji, zuwa gidan Allah na Yakubu.”

In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.

A cikin wannan “sa’a” karuwar nan mai-girma ta fara rera waƙoƙinta, tana yin fasikanci tare da sarakunan duniya. Waɗanda ba a rubuta sunayensu a littafin rai na Ɗan Ragon ba suna bin karuwar, kuma majami’unsu suna ƙarƙashin ikonta. Ishaya ya wakilta waɗannan majami’u da “mata bakwai.” Waɗannan “mata bakwai” su ne “duwatsu bakwai” waɗanda papanci zai yi mulki a kansu, yayin da Amurka take tilasta wa dukan duniya ta kafa siffar dabbar wadda za ta yi magana kuma ta sa kowa ya karɓi alamar ikon papanci.

Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.

Waɗannan “mata bakwai za su riƙe mutum ɗaya,” kuma wannan “mutumin” shi ne “mutumin” da Bulus ya bayyana a matsayin “mutumin zunubi.” A wancan lokacin gwaji, waɗanda suka rage “a Urushalima, za a ce da su masu tsarki, wato kowane ɗaya da aka rubuta a cikin masu rai a Urushalima.” Mutanen Allah su ne waɗanda suke a cikin wannan zamani, waɗanda sunayensu suke a rubuce cikin littafin rai, littafin Ɗan Ragon da aka yanka tun daga kafuwar duniya. Sauran rukuni kuwa, waɗanda suka riƙe “mutumin zunubi,” su ne waɗanda suke cikin Ru’ya ta Yohanna sura ta goma sha uku da suke bauta wa mutumin zunubi.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.

> Kuma dukan mazauna duniya za su yi masa sujada, waɗanda ba a rubuta sunayensu ba cikin littafin rai na Ɗan Ragon da aka yanka tun kafuwar duniya. In wani yana da kunne, bari ya ji. Ru’ya ta Yohanna 13:8, 9.

The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.

“Sa’ar” babbar girgizar ƙasa, wadda ita ce rikicin dokar Lahadi, ita ce ƙarshen shari’ar bincike, kuma shari’ar tana dogara ne a kan ko an same sunanka ko ba a same shi a rubuce cikin littafin rai ba; saboda haka, a wancan lokaci rukuni biyu da alaƙarsu da littafin rai ke wakilta suna bayyana ainihin abubuwan ƙarshe na shari’a. Waɗanda suka rungumi “mutumin zunubi,” suna shelanta cewa za su “ci” “gurasarsu ta kansu, su kuma sa” “tufafinsu na kansu,” amma babban burinsu shi ne “a kira mu da sunanka”.

They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”

Za su riƙe bayanin bangaskiyarsu na koyarwa (su ci gurasarsu ta kansu), kuma su riƙe furucinsu na ɗarika (tufafinsu na kansu), amma su karɓi sunan “mutumin zunubi.” Sunan “mutumin zunubi” shi ne “katolika”, wato “na duniya baki ɗaya”. Waɗanda suka kama “mutumin zunubi,” suna so su zama ɓangare na “ikilisiyar duniya baki ɗaya”, wadda ita ce Ikilisiyar Katolika. Suna marmarin wannan dangantaka domin ta “kawar” da “abin kunya” nasu.

The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.

“Zargi” ɗin yana magana ne game da muhimman ɓangarori biyu na dabbar nan da take mulki a kan dukan ikklisiyoyi da dukan al’ummai a kwanaki na ƙarshe. A cikin “sa’ar girgizar ƙasa mai girma” a Ru’ya ta Yohanna sura ta goma sha ɗaya, “bala’i na uku yana zuwa da sauri”. “Bala’i na uku” shi ne Musulunci. A cikin “sa’ar girgizar ƙasa mai girma” a Ru’ya ta Yohanna sura ta goma sha ɗaya, Kakaki na Bakwai yana busawa. Kakaki na Bakwai shi ne Musulunci. Musulunci yana kai hari a cikin “sa’ar girgizar ƙasa mai girma,” gama dukan Kakakan nan su ne kayan aikin annabci da Allah ya yi amfani da su wajen zartar da hukunci a kan bautar Lahadi ta tilas cikin dukan tarihin duniya.

When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.

Sa’ad da aka jawo “rushewar ƙasa” ta Amurka a sakamakon dokar Lahadi mai zuwa nan ba da daɗewa ba, “al’ummai za su yi fushi.” A cikin annabcin Littafi Mai Tsarki, Musulunci ne ke fusata al’ummai, kamar yadda aka wakilta a farkon ambaton Musulunci a cikin littafin Farawa.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Sai mala’ikan Ubangiji ya ce mata, Ga shi, kina da juna biyu, za ki haifi ɗa namiji, kuma za ki kira sunansa Ishma’ila; gama Ubangiji ya ji baƙin cikin azabarki. Kuma zai zama mutum kamar jakin jeji; hannunsa zai yi gāba da kowa, hannun kowa kuma zai yi gāba da shi; kuma zai zauna a gaban dukan ’yan’uwansa. Farawa 16:11, 12.

The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.

“Zagin” kwanakin ƙarshe shi ne addinin Musulunci. Ikklisiyoyi da al’umman duniya za su shiga ƙarƙashin ikon Sabon Tsarin Duniya na Majalisar Ɗinkin Duniya, wadda cocin Katolika ke mulki a kanta. Paparoma zai zauna a kan tsarin duniya guda ɗaya, kamar yadda Konstantin ya ba paparoma mazauni a shekara ta 330. Al’ummai za su yanke hukunci cewa iyawarsu ta magance yaƙin da Musulunci yake kawo wa ’yan Adam, ba za a iya cim ma shi ba sai ta wurin ƙoƙari na haɗin kai, wanda zai bukaci miƙa kai ga wani ikon ɗabi’a, wanda Amurka za ta nace cewa cocin Roma ce. Kamar yadda Justinian ya ba cocin Katolika babban ikonta a shekara ta 533, tarihi yana maimaita kansa. Amurka za ta tilasta wa duniya ta wurin ƙarfinta na soja ta yi biyayya, kamar yadda Clovis ya yi wa cocin Katolika a shekara ta 496. Tarihin aya ta biyu na Ru’ya ta Yohanna sura ta goma sha uku zai maimaitu.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Dabbar nan kuma da na gani ta yi kama da damisa, ƙafafunta kuwa kamar ƙafafun beyar ce, bakinta kuma kamar bakin zaki ne; macijin nan kuwa ya ba ta ikonsa, da kursiyinsa, da babban iko. Ru’ya ta Yohanna 13:2.

Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.

Da zarar an kafa surar, sai sarakunan duniya, waɗanda hare-haren Musulunci suka harzuƙa, za su gane cewa “zagin” nan na duniya baki ɗaya a kan Musulunci, wanda aka yi amfani da shi wajen kawo surar dabbar ta duniya gaba ɗaya cikin wanzuwa, ba shi ne “zagin” da “mutumin zunubi” (Jezebel) yake damuwa da shi a zahiri ba. Amma da ya yi latti, duniya za ta gano cewa Jezebel ba ta damu ko kaɗan da Musulunci ba, sai dai zuciyarta na marmarin kashe Iliya, kamar yadda Herodias ta kashe Yahaya Mai Baftisma.

The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.

“Hankalin da yake da hikima,” shi ne “hankalin masu hikima,” kuma “masu hikima” su ne waɗanda suke fahimtar “ƙaruwar sani” wadda ake samarwa sa’ad da Zakin kabilar Yahuza ya warware hatiman Wahayin Yesu Almasihu, ɗan kaɗan kafin lokacin jarrabawa ya rufe.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Sai ya ce mini, “Kada ka hatimce maganganun annabcin wannan littafi: gama lokaci ya yi kusa. Wanda yake marar adalci, bari ya ci gaba da zama marar adalci har yanzu: kuma wanda yake ƙazami, bari ya ci gaba da zama ƙazami har yanzu: kuma wanda yake mai adalci, bari ya ci gaba da zama mai adalci har yanzu: kuma wanda yake mai tsarki, bari ya ci gaba da zama mai tsarki har yanzu.” Ru’ya ta Yohanna 22:10, 11.

The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.

“kawuna bakwai su ne duwatsu bakwai, inda matar take zaune,” yana wakiltar gaskiyar cewa papanci zai yi mulki a kan coci da kuma ƙasa. Alamomi suna da ma’ana fiye da ɗaya, kuma dole ne a ayyana su a kuma fahimce su bisa ga mahallin nassi inda aka gabatar da su. Ana kawo hujjar cewa ayar ta nuna kawunan su ne duwatsun, to mene ne hujjar rarrabe tsakanin kawunan (dabarun mulkin ƙasa) da duwatsun (dabarun mulkin coci)? An kafa wannan bambanci a cikin surori na bakwai da na takwas na littafin Daniyel. A sura ta bakwai, an bayyana Roma ta arna da kuma Roma ta papanci duka biyu a matsayin “masu bambanci” da dabbobin da suka riga su.

When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.

Sa’ad da aka ɗora babi na bakwai a kan babi na takwas (layi bisa layi), muna samun a babi na takwas ƙaramin ƙahon Roma, yana juyawa tsakanin namiji, mace, namiji, mace. Alama guda ɗaya (ƙaramin ƙaho) wadda take wakiltar ikoki biyu. A cikin waɗannan babuka, ƙaho masarauta ce, kuma masarauta kuma kai ce. A babi na takwas, ƙaramin ƙahon yana wakiltar masarautu biyu, masarauta ta huɗu da ta biyar na annabcin Littafi Mai Tsarki. Ƙaramin ƙahon a alamance yana wakiltar masarautu biyu, kuma masarautun biyu da yake wakilta masarautu ne da suke bayyana haɗin gwiwar mulkin ƙasa da mulkin coci. Kawuna bakwai, waɗanda su ne kuma duwatsu bakwai, suna wakiltar masarautu biyu, kuma masarauta ɗaya mulkin coci ne, ɗayar kuma mulkin ƙasa ne.

In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.

A cikin littafin Daniyel sura ta biyu, akwai wata ƙarin shaida ga wannan alamar annabci, domin a can mulki na ƙarshe, wanda Millerites suka fahimta a matsayin mulki na huɗu na Roma, an wakilta shi da baƙin ƙarfe da lãka. An haɗa baƙin ƙarfen da lãkar, ko da yake a zahiri baƙin ƙarfe ba ya gaurayu da lãka. Duk da haka, sa’ad da Sister White ta yi sharhi a kan “baƙin ƙarfe da lãka,” ta bayyana shi a matsayin alamar dabarar coci da dabarar ƙasa, kamar yadda ƙaramin ƙahon sura ta takwas ya wakilta, da kuma kawunan Wahayin Yahaya goma sha bakwai waɗanda su ma duwatsu ne.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

> “Mun zo wani zamani inda ake wakiltar aikin Allah mai tsarki da ƙafafun siffar nan, inda aka gauraya baƙin ƙarfe da lãka mai laka. Allah yana da jama’a, zaɓaɓɓun jama’a, waɗanda fahimtarsu dole ne a tsarkake ta, waɗanda kuma ba za su zama marasa tsarki ba ta wurin ɗora itace, ciyawa, da ƙaiƙayi a kan tushe. Kowane rai da yake mai aminci ga dokokin Allah zai ga cewa abin da ya bambanta bangaskiyarmu shi ne Asabar ta rana ta bakwai. In gwamnati za ta girmama Asabar kamar yadda Allah ya umarta, za ta tsaya cikin ƙarfin Allah da kuma kare bangaskiyar da aka miƙa wa tsarkaka sau ɗaya tak. Amma shugabannin ƙasa za su goyi bayan asabar ta ƙirƙira, su kuma gauraya bangaskiyarsu ta addini da kiyaye wannan ɗan papanci, suna ɗora shi sama da Asabar da Ubangiji ya tsarkake ya kuma albarkace ta, ya keɓe ta domin mutum ya kiyaye ta da tsarki, a matsayin alama tsakaninsa da mutanensa har tsara dubu. Wannan gaurayawar dabarun coci da dabarun ƙasa ana wakilta ta wurin baƙin ƙarfe da lãka. Wannan haɗin kai yana raunana dukan ikon ikklisiyoyi. Wannan ba ikkilisiya ikon gwamnati zai haifar da mugayen sakamako. Mutane sun kusa wuce iyakar haƙurin Allah. Sun zuba ƙarfinsu cikin siyasa, sun kuma haɗa kansu da papanci. Amma lokaci zai zo da Allah zai hukunta waɗanda suka soke dokarsa, mugun aikinsu kuma zai komo a kansu.” The Seventh-day Adventist Bible Commentary, juzu’i na 4, 1168, 1169.

We will continue this study in the next article.

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

> “In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.

> “A cikin yanayin da yake wakiltar aikin Almasihu dominmu, da tsayayyen zargin Shaiɗan a kanmu, Yoshuwa yana tsaye a matsayin babban firist, yana kuma roƙo a madadin mutanen Allah masu kiyaye dokokinsa. A lokaci guda kuma, Shaiɗan yana wakiltar mutanen Allah a matsayin manyan masu zunubi, yana kuma gabatar a gaban Allah da jerin zunuban da ya ruɗe su suka aikata a tsawon rayuwarsu, yana nacewa cewa saboda laifofinsu, a ba da su cikin hannunsa domin ya hallaka su. Yana nacewa cewa bai kamata mala’iku masu hidima su kāre su daga haɗin gwiwar mugunta ba. Yana cike da fushi domin ba zai iya ɗaure mutanen Allah cikin dami tare da duniya ba, domin su ba shi cikakkiyar biyayya. Sarakuna da masu mulki da gwamnoni sun ɗora wa kansu alamar magabcin Almasihu, kuma an kwatanta su da macijin nan wanda yake tafiya ya yi yaƙi da tsarkaka—wato, waɗanda suke kiyaye dokokin Allah kuma suke da bangaskiyar Yesu. Cikin ƙiyayyarsu ga mutanen Allah, suna kuma nuna kansu da laifi a zaɓen Barabbas maimakon Almasihu.”

> “God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.

> “Allah yana da gardama da duniya. Sa’ad da shari’a za ta zauna, kuma za a buɗe littattafai, yana da wani mummunan lissafi da zai daidaita, wanda da tuni zai sa duniya ta ji tsoro ta kuma yi rawar jiki, da mutane ba su makance ba, ba kuma a ruɗe su da yaudaru da ruɗun Shaiɗan ba. Allah zai nemi duniya ta ba da lissafi game da mutuwar Ɗansa, makaɗaici Haifaffe, wanda a hakikanin gaskiya duniya ta sāke gicciye shi, ta kuma jefa shi ga kunyata a fili ta wurin tsananta wa mutanensa. Duniya ta ƙi Kristi a cikin mutumin tsarkakansa, ta ƙi saƙonninsa ta wurin ƙin saƙonnin annabawa, manzanni, da ’yan aike. Sun ƙi waɗanda suka kasance abokan aiki tare da Kristi, kuma saboda wannan dole ne su ba da lissafi.” Testimonies to Ministers, 38, 39.

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