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

Littafin Daniyel — Na Ɗari da Talatin da Biyu

Unveiling the Prophetic Significance of the Second Test: Understanding the Image of the Beast and the Sealing Time of the 144,000

Bayyana Muhimmancin Annabci na Gwaji na Biyu: Fahimtar Siffar Dabbar da kuma Lokacin Hatimtawar 144,000

Author

Jeff Pippenger

Published

March 12, 2024

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In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.

A cikin talifofi na baya mun ɗauki lokaci muna tantance siffofin annabci na gwaji na biyu cikin gwaje-gwaje uku da mala’iku uku suke wakilta. Kowace mala’ika tana wakiltar takamaiman gwaji, kuma ana wakiltar gwaji na biyu a matsayin gwajin gani. Mun tantance dukan mala’iku ukun, kuma an kuma bayyana gwaje-gwajen da kowannensu yake wakilta a cikin Daniel sura ta ɗaya, inda gwaji na biyu cikin gwaje-gwajen ukun ya ta’allaka ne a kan bayyanar Daniyel da mutanen kirki ukun nan bayan sun ci abincin ganyayyaki, maimakon abincin Babila. Wata siffa kuma ta gwaji na biyu ita ce, sau da yawa ana wakiltarsa ta wurin wani wakilci na haɗuwar Ikilisiya da Jiha.

All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.

An bayyana dukan mala’ikun nan uku da gwaje-gwajen su dabam-dabam a fāɗuwar Babel na Nimrod a Farawa sura ta goma sha ɗaya. A nan an wakilci gwaje-gwajen nan uku ta hanyar maimaita furucin nan, “ku zo,” sau uku a ayoyi na uku, na huɗu, da na bakwai. Furuci na biyu na “ku zo,” a aya ta huɗu, yana nuna gwajin mala’ika na biyu.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Sai suka ce, Ku zo, mu gina wa kanmu birni da hasumiya, wadda ƙololuwarta za ta kai har sama; mu kuma yi wa kanmu suna, kada a warwatsa mu a bisa fuskar dukan duniya. Farawa 11:4.

A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.

Birni yana wakiltar jiha, hasumiya kuma tana wakiltar ikkilisiya. Har ila yau, sun yi marmarin wata irin halayya ta musamman, kamar yadda aka nuna a cikin muradinsu na yi wa kansu suna. A gwaji na biyu, sau da yawa ana bayyana halayya, kuma ana yin haka ne ta wurin nuna ta a saɓanin wata halayya ta kishiya, kamar yadda Kayinu da Habila suke wakilta, budurwai masu hikima da marasa hikima, ko kuma a gwaji na biyu na Daniyel ta fuskar bayyanar zahiri tsakanin waɗanda suka ci abincin Babila, saɓanin waɗanda suka ci kayan lambu.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.

> Ina roƙonka, ka gwada bayinka kwana goma; a ba mu ganyayyaki mu ci, da ruwa mu sha. Sa’an nan a duba fuskokinmu a gabanka, da fuskokin yaran da suke cin rabon abincin sarki; kuma yadda ka gani, haka ka yi wa bayinka. Saboda haka ya yarda da su a kan wannan al’amari, ya kuma gwada su kwana goma. A ƙarshen kwana goman kuwa, fuskokinsu suka bayyana sun fi kyau, sun kuma fi cikar jiki fiye da dukan yaran da suka ci rabon abincin sarki. Daniyel 2:12–15.

In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.

A cikin tarihin Millerite, gwajin mala’ika na biyu ya bayyana rukuni biyu na masu bauta. Rukunin da ya kasa gwajin ya zama ’ya’yan matan Roma, sauran rukunin kuma su ne masu aminci waɗanda suka ci gaba da bin haske mai ci gaba. ’Ya’yan matan Roma suna nuna tsarin annabci na uwar, kuma uwar da suka zama ’ya’yanta an bayyana ta a matsayin uwar karuwai. A ma’anar annabci, karuwa ita ce ikkilisiya wadda take shiga dangantaka da gwamnati, kamar yadda yake a cikin surar papacy.

The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.

Na farkon cikin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu, akwai dukan gwaje-gwaje uku na kowanne daga cikin mala’iku ukun, kamar yadda yake a Daniyel sura ta ɗaya. A Daniyel goma sha biyu kuma an kuma bayyana tsari na gwaji mai matakai uku; saboda haka, tsari na gwaji mai matakai uku yana nan a farkon littafin Daniyel da kuma a ƙarshensa.

> 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 12:10.

> Mutane da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma miyagu za su aikata mugunta; ba kuwa ɗaya daga cikin miyagu da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:10.

The first test in verse twelve is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse twelve is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.

Jarabawa ta farko a aya ta goma sha biyu ita ce tsarkakewa da ke faruwa a cikin farfajiyar Wuri Mai Tsarki inda ake yanka ɗan rago kuma ake ƙididdige barata ga mai zunubi. Jarabawa ta biyu a aya ta goma sha biyu ita ce a mai da fari, wadda Wuri Mai Tsarki a cikin haikali yake wakilta, wato lokacin da ake ba mai bi tsarkakewa. Mataki na uku shi ne a gwada, wanda yake wakiltar shari’ar Wuri Mafi Tsarki inda ake sa wa mutanen Allah hatimi, kuma ake cika ɗaukakawa. Rukuni biyu na masu sujada ana wakilta su ta wurin mugaye waɗanda ba sa fahimta, da masu hikima waɗanda kuwa suke fahimta.

The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.

Jarabawa ta biyu, wadda aka wakilta sau da yawa cikin Kalmar tsarkaka, tana wakiltar jarabawar gani, inda ake bayyana rukuni biyu na masu sujada, kuma ake alamta haɗin Coci da Jiha. Haka nan yana da muhimmanci ƙwarai cewa ɗaya daga cikin siffofin jarabawa ta biyu shi ne cewa tana gabatar da ta uku, kuma jarabawa ta uku tana wakiltar shari’a. Sai dai akwai wani muhimmin sharadi dangane da shari’ar jarabawa ta uku, domin kowace daga cikin jarabawoyi ukun tana ƙunshe da wata shari’a, amma an sa jarabawoyi biyu na farko a cikin wani tarihi inda gina hali har yanzu yake yiwuwa. Jarabawa ta uku ta bambanta, domin ita ce jarabawar annabci mai bayyana hakikanin abu, wadda kawai take gano wane rukuni na masu sujada ka riga ka zama a matakai biyun da suka gabata na tsarin jarabawa.

In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.

A lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu, wadda ta fara a ranar 11 ga Satumba, 2001, kuma take ƙarewa a dokar Lahadi a Amurka, akwai gwaje-gwaje uku. Gwaji na farko shi ne lokacin da mala’ikan ya sauko a ranar 11 ga Satumba, 2001, kuma cikin daidaito da mala’ikan da ya sauko a tarihin Milleriyawa a ranar 11 ga Agusta, 1840, to, gwajin ya zama gwaji ne kan abinci. A sura ta ɗaya ta littafin Daniyel, gwaji na farko shi ne lokacin da Daniyel ya ƙudura a zuciyarsa cewa ba zai ci abincin sarki ba. Sa’ad da Ruhu Mai Tsarki ya sauko a baftismar Almasihu, sa’an nan kuma Ya yi azumi na kwana arba’in, gwajinsa na farko shi ne abinci.

The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.

Gwaji na uku kuma na ƙarshe a lokacin hatimtar waɗanda dubu ɗari da arba’in da huɗu shi ne dokar Lahadi. A wancan lokaci, dukan waɗanda suke da fahimtar abin da Asabar ta rana ta bakwai take bukata, amma suka zaɓi yin sujada a ranar rana, za su karɓi alamar dabba, kuma sun lalace har abada. Bayan shekaru uku, a cikin sura ta ɗaya ta littafin Daniyel, an kai Daniyel da samari ukun nan nagari gaban Nebukadnezzar (alama ce ta dokar Lahadi), domin a yi musu shari’a bisa horon da suka samu a cikin shekaru uku da suka gabata. Sa’ad da Uba da Ɗa suka sauko a cikin labarin tawaye na Nimrod a “tafi” na uku, domin su rikitar da harshensu kuma su warwatsa su a ko’ina, gwaji na uku shi ne gwajin ƙarshe mai bayyana gaskiya da ke raba rukunai biyu har abada.

> “Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.

> “Duka misalin zawan da kuma na taru a fili suna koyar da cewa babu wani lokaci da dukan mugaye za su juyo ga Allah. Alkama da zawan suna girma tare har zuwa girbi. Kifaye nagari da marasa kyau kuma ana jawo su tare zuwa gaci domin rabuwar ƙarshe.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Bugu da ƙari, waɗannan misalan suna koyar da cewa ba za a sami lokacin jarrabawa bayan shari’a ba. Sa’ad da aikin bishara ya cika, nan da nan sai rarrabewa tsakanin nagari da mugaye ya biyo baya, kuma makomar kowanne rukuni ta tabbata har abada.” Christ’s Object Lessons, 123.

The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.

Lokacin sa wa ɗari da dubu arba’in da huɗu hatimi yana ƙarewa ne a dokar Lahadi mai zuwa nan ba da daɗewa ba, kuma tsakanin wannan gwaji na uku da gwaji na farko da ya zo a ranar 11 ga Satumba, 2001, ana kawo gwaji na biyu a kan Adventisancin Laodiceya. Babu “lokacin jarrabawa bayan shari’a,” gama aikin bishara a sa’an nan ya cika ga ɗari da dubu arba’in da huɗu.

Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.

’Yar’uwa White ta koyar a wurare da dama cewa idan ba mu ci jarabawa ta farko ba, to ba za mu iya cin jarabawa ta biyu ba, kuma ba tare da cin nasarar jarabawa ta biyu ba za mu bayyana gazawarmu a ta uku, wadda ita ce jarabawar ƙarshe mai bayyanawa.

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

> “An komo da hankalina ga shelar zuwan farko na Almasihu. An aiko Yahaya cikin ruhu da ikon Iliya domin ya shirya hanyar Yesu. Waɗanda suka ƙi shaidar Yahaya ba su amfana da koyarwar Yesu ba. Adawarsu ga saƙon da ya yi annabcin zuwansa ta sa su kasance a wurin da ba za su iya karɓar hujja mafi ƙarfi cikin sauƙi cewa shi ne Almasihu ba. Shaidan ya jagoranci waɗanda suka ƙi saƙon Yahaya su ci gaba har ma su ƙi Almasihu, su kuma gicciye shi. Da yin haka suka sa kansu a wurin da ba za su iya karɓar albarka a ranar Fentikos ba, wadda za ta koya musu hanyar shiga Wuri Mai Tsarki na sama. Yagewar labulen haikali ta nuna cewa ba za a ƙara karɓar hadayun Yahudawa da farillansu ba. An miƙa Babbar Hadaya, kuma an karɓe ta, Ruhun Mai Tsarki kuwa, wanda ya sauko a ranar Fentikos, ya ɗauke tunanin almajiran daga wuri mai tsarki na duniya zuwa na sama, inda Yesu ya shiga da jininsa na kansa, domin ya zubo wa almajiransa amfanin kafararsa. Amma an bar Yahudawa cikin cikakken duhu. Sun rasa dukan hasken da za su iya samu game da shirin ceto, duk da haka suka ci gaba da dogara ga hadayunsu da miƙaƙƙunsu marasa amfani. Wuri Mai Tsarki na sama ya maye gurbin na duniya, duk da haka ba su da sanin wannan canji. Saboda haka ba za su iya amfana da sulhun Almasihu a Wuri Mai Tsarki ba.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Mutane da yawa suna duban yadda Yahudawa suka yi a cikin ƙin karɓa da gicciye Almasihu da firgici; kuma yayin da suke karanta tarihin wulakantacciyar muzgunawarsa, suna zaton suna ƙaunarsa, kuma da ba za su ƙi shi ba kamar yadda Bitrus ya yi, ko su gicciye shi kamar yadda Yahudawa suka yi. Amma Allah, wanda yake karanta zukatan kowa, ya kawo wannan ƙaunar ga Yesu da suka furta cewa suna ji zuwa gwaji. Dukan sama ta lura da karɓar saƙon mala’ika na fari da matuƙar sha’awa. Amma da yawa waɗanda suke iƙirarin ƙaunar Yesu, kuma suka zubar da hawaye yayin da suke karanta labarin gicciye, sun yi ba’a ga busharar zuwansa. Maimakon su karɓi saƙon da farin ciki, suka bayyana shi a matsayin ruɗi. Suka ƙi waɗanda suke ƙaunar bayyanarsa, suka kuma kore su daga cikin ikkilisiyoyi. Waɗanda suka ƙi saƙo na fari ba za su iya amfana da na biyu ba; haka kuma ba su amfana da kukan tsakar dare ba, wanda zai shirya su su shiga tare da Yesu ta wurin bangaskiya cikin wuri mafi tsarki na haikalin sama. Kuma ta wurin ƙin saƙonni biyun farko, sun duhunce fahimtarsu ƙwarai har ba za su iya ganin wani haske ba a cikin saƙon mala’ika na uku, wanda yake nuna hanya zuwa cikin wuri mafi tsarki. Na ga cewa kamar yadda Yahudawa suka gicciye Yesu, haka ma ikkilisiyoyin suna da suna kawai sun gicciye waɗannan saƙonni, saboda haka ba su da wani sani game da hanyar zuwa cikin wuri mafi tsarki, kuma ba za su iya amfana da roƙon Yesu a can ba. Kamar Yahudawa, waɗanda suka miƙa hadayunsu marasa amfani, haka su ma suna miƙa addu’o’insu marasa amfani zuwa sashe ɗin da Yesu ya bari; kuma Shaiɗan, yana jin daɗin wannan ruɗin, yana ɗaukar sifar addini, yana kuma karkatar da tunanin waɗannan masu iƙirarin Kiristanci zuwa gare shi, yana aiki da ikonsa, da alamunsa, da abubuwan al’ajabi na ƙarya, domin ya ɗaure su cikin tarkonsa.” Early Writings, 259–261.

If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.

Idan ba za mu karɓi saƙon gargaɗi da 11 ga Satumba, 2001 ke wakilta ba, to lalle za mu karɓi dokar Lahadi sa’ad da ta iso, muddin har yanzu muna da rai. Da yake haka, jarrabawar da a cikinta muke ƙayyade makomarmu ta har abada, da kuma jarrabawar da dole ne mu ci kafin a hatimce mu a lokacin dokar Lahadi, wato jarrabawar da dole ne mu ci kafin ƙofar alheri ta rufe, ita ce jarrabawa ta biyu, kuma ita ce jarrabawar siffar dabbar.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the 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 sarai cewa za a kulla siffar dabbar kafin lokacin gwaji ya ƙare; gama ita ce za ta zama babbar jarrabawa ga mutanen Allah, wadda za a yanke makomarsu ta har abada a kanta. Matsayinka cike yake da ruɗani da saɓani iri-iri 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 a fili; [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 jarrabawar da dole mutanen Allah su fuskanta kafin a hatimce su. Dukan waɗanda suka tabbatar da aminci ga Allah ta wurin kiyaye dokarsa, kuma suka ƙi karɓar wani sabbat na ƙarya, za su tsaya a ƙarƙashin tutar Ubangiji Allah Jehobah, kuma za su karɓi hatimin Allah mai rai. Amma waɗanda suka yi watsi da gaskiyar da ta samo asali daga sama kuma suka karɓi Asabar ta Lahadi, za su karɓi alamar dabbar.” Manuscript Releases, volume 15, 15.

The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.

Gwaji na biyu a lokacin hatimtar dubu ɗari da arba’in da huɗu gwaji ne na gani na annabci. Yana buƙatar a gane samuwar siffar dabbar a cikin Ƙasar Amurka, kuma wannan gwaji zai iya bayyana ne kaɗai ta wurin Maganar annabci ta Allah. Fiye da haka, Maganar annabci ta Allah za a fahimce ta ne kawai ta waɗanda suka zaɓi su ci saƙon ruwan sama na ƙarshe, wanda aka wakilta a matsayin hanyar “layi bisa layi.” Idan muka ƙi cin saƙon da yake a hannun mala’ikan nan mai ƙarfi na Ru’ya ta Yohanna goma sha takwas sa’ad da ya sauko, ba za mu mallaki ikon gane samuwar siffar dabbar ba.

In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.

Domin cin saƙon da ke hannun mala’ikan, ya zama dole ɗalibin annabci ya iya ganin cewa mala’ikan yana da saƙo a hannunsa. Sa’ad da mala’ika mai ƙarfi na Ru’ya ta Yohanna goma sha takwas ya sauko, ayar ba ta bayyana wani abu a hannunsa ba, amma hanyar layi bisa layi tana tabbatarwa ta bakin shaidu da yawa cewa kullum akwai saƙo a hannun mala’ikun da suke saukowa. Waɗanda suke ƙin hanyar layi bisa layi, makafi ne ga saƙon da yake bayar da shaidar cewa siffar dabbar tana samuwa a cikin Amurka. Dole ne a gane wannan, domin makomarmu ta har abada tana dogara ne a kan gane wannan gaskiya. Layi bisa layi, Sister White tana bayyana siffofin annabci na mala’ika na fari da siffofi iri ɗaya na mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> “An nuna mini irin kulawar da dukan sama ta yi ga aikin da ake yi a bisa duniya. Yesu ya ba wani mala’ika mai ƙarfi umarni ya sauko ya gargaɗi mazaunan duniya su shirya domin bayyanawarsa ta biyu. Sa’ad da mala’ikan ya bar gaban Yesu a sama, wani haske mai tsananin haske da ɗaukaka ya riga shi tafiya. An faɗa mini cewa aikinsa shi ne ya haskaka duniya da ɗaukakarsa kuma ya gargaɗi mutum game da fushin Allah mai zuwa. Jama’a masu yawa suka karɓi hasken. Wasu daga cikinsu sun bayyana masu tsananin natsuwa, yayinda waɗansu kuma suke cikin farin ciki da ɗaukaka ta ruhi. Dukan waɗanda suka karɓi hasken suka juya fuskokinsu zuwa sama suka kuma ɗaukaka Allah. Ko da yake an yayyafa shi a kan kowa, waɗansu sun zo ne kawai ƙarƙashin tasirinsa, amma ba su karɓe shi da zuciya ɗaya ba. Mutane da yawa suka cika da babbar hasala. Masu hidima da jama’a suka haɗa kai da mugaye suka kuma yi ƙaƙƙarfan tsayayya ga hasken da mala’ika mai ƙarfi ya zubar. Amma dukan waɗanda suka karɓe shi suka ware kansu daga duniya suka kuma haɗu da juna cikin kusanci mai ƙarfi.”

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.

> “Shaidan da mala’ikunsa suna ta faman ƙoƙarin jawo hankulan mutane da yawa gwargwadon iko daga haske. Aka bar ƙungiyar da ta ƙi wannan saƙo cikin duhu. Na ga mala’ikan Allah yana sa ido da matuƙar sha’awa a kan mutanensa masu iƙirarin kasancewa nasa, domin ya rubuta irin halin da suka bunƙasa a cikinsa sa’ad da aka gabatar musu da saƙon da ya fito daga sama. Kuma sa’ad da mutane da yawa ƙwarai, waɗanda suke iƙirarin ƙaunar Yesu, suka juya baya ga saƙon sama da raini, da ba’a, da ƙiyayya, sai wani mala’ika mai takarda a hannunsa ya yi wannan rubutu na kunya. Dukan sama ta cika da fushi domin an yi wa Yesu irin wannan ƙasƙanci ta hannun mabiyansa masu iƙirarin binsa.” Early Writings, 245, 246.

In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”

A cikin wannan nassi, an “ba wa” mala’ikan farko na Ru’ya ta Yohanna sura ta goma sha huɗu “umurni” “ya sauko ya yi wa mazaunan duniya gargaɗi su shirya domin bayyanarsa ta biyu”, wanda shi ne ainihin aikin mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas. Aikin mala’ikan farko shi ne “ya haskaka duniya da ɗaukakarsa kuma ya yi wa mutum gargaɗi game da fushin Allah mai zuwa,” wanda wannan ma shi ne aikin mala’ikan sura ta goma sha takwas. Waɗanda suka karɓi saƙon “sun ɗaukaka Allah,” kuma waɗanda suka ƙi saƙon “aka bar su cikin duhu ƙwarai.”

Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.

Daniyel da samari uku masu daraja sun zaɓi su ci abincin sama, sauran rukunin kuma suka ci abincin Babila. A ƙarshen “gwajin gani” na kwanaki goma, Daniyel da abokansa suka ɗaukaka Allah, domin fuskokinsu sun fi waɗanda suka ci abincin Babila ƙiba da kyau a gani. Saƙon mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu yana wakiltar dukan gwaje-gwaje ukun a cikin bayyana bishara madawwama. Gwaji na fari shi ne a ji tsoron Allah, na biyu kuma a ba Shi ɗaukaka, gwaji na uku kuwa shi ne sa’ad da lokacin shari’a ya zo. Waɗanda suka karɓi ƙaramin littafin daga hannun mala’ika na fari suka ci shi, kamar yadda Yohanna ya wakilta a sura ta goma, sun ɗaukaka Allah a gwaji na biyu, kuma a sa’an nan aka shirya su su shiga cikin shari’ar Nebukadnezzar. Bisa layi bisa layi, gwaji na fari a ranar 11 ga Satumba, 2001, shi ne a ci ƙaramin littafin da yake a hannun mala’ika mai ƙarfi. Wannan gwaji ya gabatar da gwaji na gaba inda za a bayyana rukuni biyu na masu sujada kafin gwaji na uku kuma na ƙarshe na litmus, wanda kawai ya nuna ko dai hali mai ɗaukaka, ko kuma hali cike da duhu.

The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.

Lokacin hatimcewar dubu ɗari da arba’in da huɗu shi ne tarihin daga 11 ga Satumba, 2001 har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka. A cikin wannan tarihi za a maimaita misalin budurwai goma kuma a cika shi daidai ga kowane harafi. Wannan gaskiya, sa’an nan, tana bayyana cewa tarihin annabci na Habakkuk biyu, shi ma za a maimaita shi kuma a cika shi daidai ga kowane harafi. Haka kuma yana nufin cewa lokacin hatimcewar dubu ɗari da arba’in da huɗu shi ne lokacin da sakamakon kowane wahayi na annabci ake maimaitawa kuma ake cika shi daidai ga kowane harafi.

Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.

An buɗe Daniyel sura ta goma sha ɗaya, aya ta arba’in, a ƙarshen zamani a shekara ta 1989. Ayar ta fara da ƙarshen zamani a shekara ta 1798, kuma ta ƙare da nuna ƙarshen zamani a shekara ta 1989. Layi bisa layi, ƙarshen zamani na shekara ta 1798 ya yi daidai da ƙarshen zamani na shekara ta 1989. Tarihin aya ta arba’in, wanda ya fara a shekara ta 1798, kuma ya ci gaba har zuwa dokar Lahadi a aya ta arba’in da ɗaya, yana wakiltar tarihin dabbar ƙasa (Amurka) a matsayin masarauta ta shida cikin annabcin Littafi Mai Tsarki. Ƙahonin biyu na dabbar ƙasa—wato Republicanism da Protestantism—an wakilta su ta wurin ƙarshen zamanai guda biyu.

In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”

A lokacin hatimtar dubu ɗari da arba’in da huɗu, ƙahon Furotesta zai haifar da rukuni biyu na masu sujada a lokacin gwaji na biyu cikin gwaje-gwaje uku a cikin wannan lokaci. Rukuni ɗaya zai kasance ya bunƙasa surar Almasihu, ɗaya rukunin kuma zai kasance ya bunƙasa surar dabbar. A cikin wannan lokacin gwaji, ƙahon Jam’iyyar Republican zai haɗu da ƙahon Furotesta mai ridda, ya kuma kafa surar dabbar yayinda ikilisiyoyin Furotesta a sa’an nan za su karɓi iko da gwamnatin farar hula. Wannan lokacin ne kowace wahayi a cikin Maganar Allah take wakilta, domin a nan ne kowanne cikin “littattafan Littafi Mai Tsarki, suke haɗuwa kuma su ƙare.”

The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”

Jarabawa ta biyu a cikin wannan tarihi ita ce jarabawar siffar dabbar, a ciki ga budurwai, kuma a waje ga ’yan siyasa na jam’iyyun siyasa biyu masu adawa da juna. Wannan jarabawa ita ce jarabawar da dole mu ci “kafin lokacin jarrabawa ya rufe” a dokar Lahadi mai zuwa nan ba da jimawa ba. Wannan jarabawa ita ce jarabawar da muke ci “kafin a hatimce mu.” Wannan jarabawa ita ce jarabawar da a cikinta “za a yanke hukuncin makomarmu ta har abada.”

We will continue this study in the next article.

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

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..

> “An umurci wani mala’ika mai ƙarfi ya sauko duniya. Yesu ya sa wani rubutu a hannunsa, kuma sa’ad da ya zo duniya, ya yi kira da cewa, ‘Babila ta fāɗi, ta fāɗi.’ Sa’an nan kuma na sāke ganin waɗanda suka yi baƙin ciki saboda rashin cikar tsammani suna ɗaga idanunsu zuwa sama, suna duban bayyanuwar Ubangijinsu da bangaskiya da bege. Amma da yawa sun zama kamar suna cikin halin wauta, kamar masu barci; duk da haka, ina iya ganin alamar baƙin ciki mai zurfi a fuskokinsu. Waɗanda suka yi baƙin ciki saboda rashin cikar tsammani sun gani daga cikin Nassosi cewa suna cikin lokacin jinkiri, kuma dole ne su yi haƙuri su jira cikar wahayin. Hujja ɗaya da ta sa suka sa rai ga Ubangijinsu a shekara ta 1843, ita ce ta sa suka sa ranSa a shekara ta 1844. Duk da haka, na ga cewa mafi yawansu ba su mallaki wannan ƙarfi ba wanda ya bambanta bangaskiyarsu a shekara ta 1843. Rashin cikar tsammaninsu ya raunana bangaskiyarsu....”

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.

> “Sa’ad da hidimar Yesu ta ƙare a cikin Wuri Mai Tsarki, kuma Ya shiga cikin Wuri Mafi Tsarki, ya tsaya a gaban akwatin alkawari mai ɗauke da dokar Allah, sai Ya aiki wani mala’ika mai ƙarfi da saƙo na uku zuwa ga duniya. Aka sa takarda mai naɗi a hannun mala’ikan, kuma yayin da yake saukowa zuwa duniya cikin iko da ɗaukaka, ya yi shelar gargaɗi mai ban tsoro, tare da mafi muni daga cikin barazanar da aka taɓa isowa ga mutum. An nufi wannan saƙo ne domin ya sa ’ya’yan Allah su yi tsaro, ta wurin nuna musu sa’ar jarabawa da azaba da ke gabansu. Mala’ikan ya ce, ‘Za a kawo su cikin gwagwarmaya ta kut-da-kut da dabbar nan da siffarta. Bege kaɗai na rai madawwami a gare su shi ne su tsaya daram. Ko da yake rayukansu na cikin haɗari, dole ne su riƙe gaskiya da ƙarfi.’ Mala’ika na uku ya rufe saƙonsa haka: ‘Ga haƙurin tsarkaka ke nan: ga waɗanda suke kiyaye umarnan Allah, da bangaskiyar Yesu.’ Yayin da yake maimaita waɗannan kalmomi, sai ya nuna zuwa Wuri Mai Tsarki Mafi Tsarki na sama. Hankulan dukan waɗanda suka rungumi wannan saƙo ana karkatar da su zuwa Wuri Mafi Tsarki, inda Yesu yake tsaye a gaban akwatin alkawari, yana yin cetonsa na ƙarshe domin dukan waɗanda jinƙai yake har yanzu jinkirta wa da kuma domin waɗanda cikin jahilci suka karya dokar Allah. Ana yin wannan kafara domin matattun masu adalci kamar yadda ake yi domin rayayyun masu adalci. Ya ƙunshi dukan waɗanda suka mutu suna dogara ga Almasihu, amma waɗanda, tun da ba su karɓi haske game da umarnan Allah ba, suka yi zunubi cikin jahilci ta wurin karya farillansa.” Early Writings, 245, 255.

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