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

Littafin Daniyel — Na ɗari ɗaya da saba’in da bakwai

The Sealing of the 144,000: Insights from Daniel’s Vision and Prophetic Symbolism

Sa wa Mutane 144,000 Hatimi: Fahimta daga Wahayin Daniyel da Alamar Annabci

Author

Jeff Pippenger

Published

April 7, 2024

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Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

An taɓa Daniyel sau uku a sura ta goma, taɓawar farko da ta ƙarshe daga Gabriyel ce, kuma taɓawar da ke tsakiya daga Almasihu ce. A cikin wannan taɓawar da ke tsakiya ne Daniyel ya fi jin lalacewarsa ƙwarai, domin alamar hanya ta tsakiya ta gaskiya tana wakiltar tawaye. Mikayel ne ya taɓa Daniyel a karo na biyu, domin ya sauko a ƙarshen kwanaki ashirin da ɗaya.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

A ƙarshen kwanaki uku da rabi na alama, a cikinsu shaidu biyun da ke cikin Ru’ya ta Yohanna sura ta goma sha ɗaya suke kwance matattu a kan titi, wata murya ta ta da shaidu biyun. Muryar shugaban mala’iku ce take tayarwa. Saukowar Mika’ilu a cikin Daniyel sura ta goma, a rana ta ashirin da biyu, ta yi daidai da tashin shaidu biyun a shekara ta 2023. Yayin da shaidu biyun suke matattu a kan titi, aka nuna wa Ezekiyel ƙasusuwansu da suka warwatse, aka kuma tambaye shi ko yana tsammani waɗannan busassun matattun ƙasusuwan da ke cikin kwari za su iya tashi, kuma abin da Ezekiyel kaɗai ya amsa shi ne, “Ya Ubangiji, kai ne ka sani.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Sa’an nan aka umarci Ezekiyel ya yi annabci ga ƙasusuwan, sai ya yi haka; kuma da ya yi haka, suka haɗu wuri guda, amma har yanzu ba su rayu ba. Annabcin Ezekiyel na farko shi ne tara ƙasusuwan wuri guda, amma sai da annabcin na biyu ne za a ta da ƙasusuwan su zama runduna. Annabcin Ezekiyel na biyu shi ne annabcin masifa ta uku, kamar yadda iskoki huɗu suka wakilta, waɗanda suka kawo rai ga ƙasusuwan. Adamu na farko an halicce shi kamili, amma daga baya ya yi zunubi, ya kuma isar da mutuwa ga dukan zuriyarsa. Tashin matattun ƙasusuwan Ezekiyel ya yi daidai da halittar Adamu cikin kamalarsa, gama an fara siffanta Adamu, sa’an nan Ubangiji ya hura masa numfashin rai.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Wannan ba yana nufin cewa shaidun nan biyu suna karɓar jikkuna masu ɗaukaka sa’ad da aka dawo da su zuwa rai ba, gama wannan ba ya faruwa sai a zuwan na biyu; amma tashinsu daga matattu yana daidaita da wahayin Daniyel na wahayin sanadiyyar “marah”, sa’ad da aka canja su su zama cikin siffar abin da suke kallo a lokacin. Umarni bisa umarni, shaidar annabci ta shimfiɗa tsarin hatimin nan da kulawa ƙwarai.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

A cikin Wahayi sura ta goma sha ɗaya, “bayan kwana uku da rabi Ruhun rai daga Allah ya shiga” cikin shaidun nan biyu, “sai su” kuma “suka tsaya da ƙafafunsu; babban tsoro kuwa ya fāɗi a kan waɗanda suka gan su,” sa’an nan kuma aka ji “babbar murya daga sama tana cewa musu, Ku hau nan. Sai suka hau zuwa sama cikin gajimare; maƙiyansu kuma suka gan su.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Da fari, Ruhu ya shiga cikinsu, sa’an nan suka tsaya a kan ƙafafunsu; kuma lokacin da suka tsaya, tsoro ya faɗa wa maƙiyansu waɗanda a dā suka yi murna saboda mutuwarsu. Sa’an nan wata murya ta kira su su hau sama, kuma maƙiyansu suka shaida abin da ya faru. A wurin Ezekiyel, da farko an bayyana su a matsayin waɗanda suka warwatse kuma suka mutu a cikin kwari; sa’an nan aka furta annabci da ya tattara su wuri guda; sa’an nan annabci na biyu ya sa suka miƙe tsaye a matsayin runduna mai girma. A wurin Daniyel, da farko ya ga babban wahayi wanda ya haifar da rarrabuwar rukuni biyu, sa’an nan kuma aka taɓa shi sau uku.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

A karo na farko da aka taɓa shi ba shi da ƙarfi, yana cikin barci mai nauyi, fuskarsa kuma tana fuskantar ƙasa. Barci yana wakiltar mutuwa. Duk da haka ya ji kalmomin da aka faɗa.

> Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

> Kada ku yi mamakin wannan: gama sa’a tana zuwa, wadda a cikinta dukan waɗanda suke cikin kaburbura za su ji muryarsa. Yohanna 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Sai Gaɓriyel ya sa Daniyel ya fāɗi bisa hannuwansa da gwiwowinsa, sa’an nan kuma ya umarce shi ya tashi tsaye, sai kuwa ya yi haka, ko da yake yana rawa. Daga nan ya ji kalaman Gaɓriyel, amma aka bar shi marar magana. Ezekiyel ma ya ga wahayin Almasihu, kuma hakan ya haifar da irin wannan jerin abubuwan da suka faru.

> And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

> Kuma a bisa sararin da yake bisa kawunansu akwai siffar kursiyi, kamar bayyanar dutsen saffir; kuma a bisa siffar kursiyin akwai siffa, kamar bayyanar mutum a samansa. Sai na ga kamar launin amber, kamar bayyanar wuta kewaye a cikinsa, tun daga bayyanar ƙugunsa zuwa sama; kuma tun daga bayyanar ƙugunsa zuwa ƙasa, na ga kamar dai bayyanar wuta ce, kuma akwai haske kewaye da ita. Kamar bayyanar gizo da yake cikin girgije a ranar ruwa, haka bayyanar hasken da yake kewaye. Wannan shi ne bayyanar siffar ɗaukakar Ubangiji. Da na gan shi, sai na fāɗi rubda ciki, kuma na ji muryar wani mai magana. Sai ya ce mini, Ɗan mutum, ka tsaya a kan ƙafafunka, zan kuma yi magana da kai. Sai ruhu ya shiga cikina sa’ad da yake magana da ni, ya kuma tsayar da ni a kan ƙafafuna, har na ji wanda yake magana da ni. Ezekiyel 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Wahayin ya sa duka Ezekiyel da Daniyel suka ƙasƙanta har zuwa ƙura, inda suka kwanta sujada a ƙasa. A cikin wannan hali dukansu har yanzu sun ji maganar Ubangiji, kuma dukansu aka ɗaga su zuwa yanayin tsayuwa domin su ji kalmomin da aka faɗa musu, kuma sa’ad da suka ji kalmomin, “Ruhu ya shiga cikinsu.” Haɗuwar allahntaka tana cika ne ta wurin karɓar Maganar Allah wadda Ruhu Mai Tsarki yake isarwa. “Maganar” ita ce abin da ke sadar da allahntaka zuwa cikin ɗan adam. Dole ne a gane wannan gaskiya domin a fahimci tsanani da muhimmancin tarihin annabci wanda Jibra’ilu ya ba Daniyel a babi na goma sha ɗaya. Tarihin annabci da aka wakilta a babi na goma sha ɗaya shi ne mashigar da ake bi wajen isar da mai mai tsarki zuwa ga budurwai masu hikima.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Game da Ezekiyel, nan da nan aka umurce shi cewa zai gabatar da saƙo ga Adventisancin Laodikiya, ko da yake tun daga farko aka sanar da Ezekiyel cewa Adventisancin Laodikiya ba za ta saurari maganarsa ba, gama su gida ne mai tawaye. Kwarewar Ezekiyel ita ce kwarewar Ishaya a sura ta shida, sabili da haka a kan shaidu biyu, sa’ad da Allah ya tashe Daniyel daga barci, wanda alama ce ta mutuwa, an ba Daniyel saƙo domin gidan mai tawaye na Adventisancin Laodikiya, amma ba za su saurara ba.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

Sai an taɓa Daniyel a karo na biyu, ta wurin Almasihu da kansa, wanda ya taɓa leɓunan Daniyel, kamar yadda ya taɓa leɓunan Ishaya da gawayi daga bagaden hadaya. Sa’an nan Daniyel ya iya magana, amma har yanzu ba shi da ƙarfi, kuma har yanzu ba shi da numfashi. Bisa ga Ezekiyel, numfashi yana zuwa tare da saƙon “iskoki huɗu”, wanda shi ne annabcin Ezekiyel na biyu. Annabcin Ezekiyel game da iskoki huɗu ya yi daidai da taɓawar Daniyel ta uku, gama a lokacin ne numfashi ya shiga cikin ƙasusuwan, suka tsaya a matsayin runduna mai ƙarfi. A cikin taɓawar Daniyel ta uku ne aka ƙarfafa shi.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

A ranar 18 ga Yuli, 2020, mutanen Allah na kwanaki na ƙarshe sun watse, kuma suka shiga lokacin jinkiri na misalin. An kwatanta tarihin hatimcewa a cikin tarihin 22 ga Oktoba, 1844, har zuwa ga tawaye na 1863. Jerin tarihin da aka wakilta a can yana da daidaituwa da na 11 ga Satumba, 2001, har zuwa dokar Lahadi, amma kuma yana da daidaituwa da tarihin 18 ga Yuli, 2020, har zuwa dokar Lahadi. Wannan al’amarin annabci ya ginu ne bisa gaskiyar cewa alamomi suna da ma’ana fiye da ɗaya, kuma ma’anar ana tantance ta ne ta wurin mahallin da ake amfani da su a cikinsa.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Sa’ad da muka yi la’akari da zuwan da aikin kowane ɗaya daga cikin mala’iku ukun, ana tafiyar da su ne ta bin jerin abubuwa iri ɗaya. Suna iso a daidai lokacin da annabcin da ke da alaƙa da su ya buɗe. An tsara wannan annabcin bisa matakai uku: zuwansa, ƙarfafa shi, da kuma ƙofar rufewa a ƙarshensa. Akwai waɗansu alamomin hanya a cikin wannan tarihi, amma alamomin hanya uku na gwaji dangane da zuwan kowane ɗaya daga cikin mala’iku ukun suna farawa ne da alamar hanya ta farko inda aka buɗe wani annabci. Saƙon da aka buɗe ana ƙarfafa shi ta wurin tabbaci, kuma wannan tabbacin da ƙarfafawar sannan suna gwada maza da mata na wannan tarihi. Ƙarshen tarihin kuma yana samar da gwajin tantancewa wanda yake nuna ko waɗanda suke tsaye a gwaji na uku masu hikima ne ko kuwa wawaye.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

A cikin tarihin daga 11 ga Satumba, 2001 har zuwa dokar Lahadi, za ku iya gane mala’iku uku. Na farko ya iso a 11 ga Satumba, 2001, na biyu ya iso a 18 ga Yuli, 2020, kuma na uku yana isowa a dokar Lahadi mai zuwa nan ba da jimawa ba (gwajin tantancewa). 22 ga Oktoba, 1844 ya yi daidai da 11 ga Satumba, 2001, kuma 1856 ya yi daidai da 18 ga Yuli, 2020, sannan 1863 ya yi daidai da dokar Lahadi. Da aka faɗi haka, 22 ga Oktoba, 1844 zuwa 1863 kuma ya yi daidai da 18 ga Yuli, 2020, har zuwa dokar Lahadi, gama 18 ga Yuli shi ne isowar mala’ika na biyu na tarihin hatimcewa. Har yanzu ana tantance tarihin da ke biye daidai a matsayin kawai alamomin hanya na kowane mala’ika.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

A ranar 18 ga Yuli, 2020, an warware wata gaskiya da za ta gwada wannan tsara. Mataki na biyu a cikin wannan tarihin shi ne lokacin da aka ta da shaidu biyu zuwa rai. Sa’an nan kuma a gwada su ko za su karɓi hasken da aka bayyana a wancan lokaci, abin da yake gudana yanzu. Sa’an nan kuma a dokar Lahadi (gwajin tantancewa), za a bayyana su wanene budurwa mai-hikima, kuma su wanene ba haka ba. Sa’ad da muka ɗauki wannan tarihin a matsayin kawai tsarin mala’ika guda ɗaya, sa’an nan kuma muka shimfiɗa Oktoba 22, 1844, har zuwa tawayar 1863, a kan tarihin daga Yuli 18, 2020 har zuwa dokar Lahadi, sai mu ga cewa a 1849, Sister White ta bayyana cewa Ubangiji ya sake miƙa hannunsa domin ya tattara ragowar mutanensa.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

Daga 22 ga Oktoba, 1844 zuwa 1849, mutanen Allah sun kasance a warwatse. A cikin 1850 suka fitar da na biyu daga cikin jadawalai biyun Habakkuk. A cikin Janairu na 1851 suna tallata sabon jadawalin a cikin Review. Mutanen Allah suna a warwatse, kuma mala’ika na uku ya iso da haske. Sa’an nan Allah ya fara tattara su kuma, ya kuma ba su wakilcin gani na saƙon da za su yi shela da shi, kamar yadda Ya yi a 1842. Hasken da ya iso a 22 ga Oktoba, 1844, ƙaruwa ce ta sani, kuma ya ci gaba, a ƙarƙashin shiriyarsa, da bunƙasa; kuma a cikin 1856 aka gabatar da dutse na ƙarshe na wannan hasken. Wannan hasken yana a kan “lokuta bakwai,” wanda shi ne haske na farko da William Miller ya gane, kuma wanda aka wakilta a matsayin ɗaya daga cikin annabce-annabcen da suka cika a 22 ga Oktoba, 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Hasken “bakwai sau” a shekara ta 1856, shi ne ƙarshen ƙarin sani da aka ba Miller, manzon mala’ika na fari; amma kuma shi ne haske na ƙarshe na mala’ika na uku da aka bayar a ranar 22 ga Oktoba, 1844. Ƙin karɓar hasken a shekara ta 1856, ya kasance duka ƙin karɓar ƙarin sanin da aka buɗe a 1798, amma kuma ƙarin sanin da aka buɗe a ranar 22 ga Oktoba, 1844 ne; kuma waɗanda suka ƙi shi su ne waɗanda a can da a lokacin suka sauya daga kwarewar Filadelfiya zuwa kwarewar Laodikiya. Tawayen shekara ta 1863 kuwa, shi ne na uku, kuma gwajin litmus, wanda aka nuna ta wurin wani jadawali na bogi da ya kawar da hasken “bakwai sau.”

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

Babban baƙin cikin farko na 19 ga Afrilu, 1844, Allah ne ya kawo shi bisa motsin Filadelfiya na mala’ika na farko ta wurin riƙe hannunsa a kan kuskure a cikin wasu lambobi a kan taswirar majagaba ta 1843. Babban baƙin cikin farko na 18 ga Yuli, 2020, mutane ne suka jawo shi bisa motsin Laodikiya na mala’ika na uku ta wurin yin watsi da cewa a ranar 22 ga Oktoba, 1844, Almasihu ya ɗaga hannunsa zuwa sama ya kuma rantse cewa lokaci ba zai ƙara kasancewa ba. A ranar 18 ga Yuli, 2020, an buɗe wani saƙo da zai gwada wannan tsara ta budurwai. Kamar yadda ya kasance a 1850, Ubangiji a 2023 ya miƙa hannunsa a karo na biyu domin ya tattara ƙasusuwan matattu na Ezekiyel waɗanda suka kasance matattu a titi tun daga 18 ga Yuli, 2020. Zuwa 1851, an sami sabon wakilcin gani na saƙon wanda ya kasance cikar annabcin Habakkuk sura ta biyu, ta haka yana nuna cewa bayan 2023, Ubangiji zai sami sabuwar alama mai rai da zai ɗaga, wadda teburori biyu na Habakkuk suke wakilta.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Tebura biyu na Habakkuk an misalta su da tebura biyu na Dokoki Goma, haka kuma da gurasa biyu na kaɗawa a idin Fentikos. An bayyana mutum dubu ɗari da arba’in da huɗu a matsayin hadayar nunan fari, su ne kuma waɗanda suke cikin Malachi waɗanda ke wakiltar hadayar “kamar a dā can, kamar a shekarun da suka shige.” Ana ɗaga su a matsayin hadayar kaɗawa domin dukan duniya ta gan su.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Farkawar dubu ɗari da arba'in da huɗu tana farawa ne da tattarawa wuri guda, kuma ana cika wannan tattarawar ta wurin Maganar Allah, gama kasusuwan matattu na Ezekiyel ana tattara su ne ta wurin jin Maganar Allah, alhali kuwa har yanzu matattu ne. Ezekiyel yana wakiltar kayan aikin ɗan adam wanda yake shelanta saƙon da ke tattara kasusuwan, sa’ad da Ubangiji ya miƙa hannunsa a karo na biyu domin tattara ragowarsa. Ishaya, Irmiya, Daniyel, Yohanna da Ezekiyel duk suna bayyana ɓangaren ɗan adam da yake isar da saƙon allahntaka ga busassun kasusuwan matattu.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Da zarar an tattara ƙasusuwan, Ubangiji yakan bayyana ƙaruwar sani wadda aka warware hatiminta kaɗan kafin ƙarewar lokacin gwaji, kuma wannan sani yana wakiltuwa da “wancan ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe.” A cikin annabci na biyu na Ezekiyel, hasken da aka warware hatiminsa shi ne masifa ta uku, wato saƙon iskar gabas wadda take hura rai cikin ƙasusuwan kuma tana sa su tsayawa a matsayin runduna mai girma. Hasken da aka bayyana wa Daniyel shi ne hasken da sarkin arewa ke wakilta a sura ta goma sha ɗaya. Tare, Ezekiyel da Daniyel suna wakiltar “wancan ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe,” wato labaran iskar (gabas) da na sarkin (arewa).

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Amma labarai daga gabas da daga arewa za su firgita shi; saboda haka zai fita da babban fushi domin ya hallaka, kuma ya shafe da yawa gaba ɗaya. Daniyel 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

A cikin shekara ta 1856, Ubangiji ya nufa ya kammala aikin hatimce mutanensa, amma suka yi tawaye. Saƙon da Ya yi niyya Ya yi amfani da shi domin ya fitar da su daga yanayinsu na Laodikiya shi ne “sau bakwai” na Littafin Lawiyawa sura ta ashirin da shida. Sa’ad da Ubangiji ya fara tattara mutanensa a watan Yuli, 2023, Ya sake gabatar musu da saƙon “sau bakwai,” kuma, a cikin wasu abubuwa, Ya bayyana cewa a Ranar Kafara ta misali-cika ƙahon Yubili zai yi ƙara, wanda kuma shi ne lokacin da ƙaho na bakwai ma zai yi ƙara. Ƙahon Yubili alama ce ta “sau bakwai,” kuma ƙaho na bakwai shi ne masifa ta uku. Sa’ad da Mika’ilu ya sauko a Daniel sura ta goma, Daniel ya wakilci waɗanda suke samun kwarewar waɗanda suke yin addu’ar Littafin Lawiyawa sura ta ashirin da shida, da kuma waɗanda suke neman su fahimci sirrin annabci na Daniel sura ta biyu.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Daniyel yana wakiltar waɗanda aka tattara ta wurin muryar Allah, sa’an nan kuma suka tsaya a ƙafafunsu, an ƙarfafa su domin su yi shelar saƙon gabas da arewa. Suna shelanta wannan saƙo har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba. Tsarin tashe wannan runduna batu ne na annabci mai cike da cikakkun bayanai ƙwarai, kuma lokacin da Allahntaka ta fara haɗuwa da ɗan’adamtaka cikin cikawa tare da hatimin dubu ɗari da arba’in da huɗu ya fara ne a cikin tarihin da aka wakilta a aya ta goma sha ɗaya ta Daniyel goma sha ɗaya. Tarihin da aka wakilta daga aya ta ɗaya ta Daniyel goma sha ɗaya har zuwa aya ta goma sha shida yana cika ɓoyayyen tarihin aya ta arba’in, wato “wannan ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Yayin da muke fara duba ayoyi na goma sha uku zuwa goma sha biyar na Daniyel goma sha ɗaya, waɗanda aka fara cika su a Yaƙin Panium a shekara ta 200 K.H., yana da matuƙar muhimmanci a fahimci mahimmancin waɗannan ayoyin. Panium shi ne na uku cikin yaƙe-yaƙen wakilci guda uku. Yaƙin farko ya ƙare da nasarar papanci da rundunar wakilcinta, wato Amurka, a shekara ta 1989. Yaƙi na gaba, wanda ayoyi na goma sha ɗaya da goma sha biyu suke wakilta, wanda aka cika ta wurin Yaƙin Raphia, sarkin kudu (Rasha), zai yi nasara a kan sarkin arewa da rundunar wakilcinta a Yukiren. Yaƙi na uku zai zama kamar na farko, inda papanci (sarkin arewa) zai rinjayi Kwaminisanci (Majalisar Ɗinkin Duniya), tare da rundunar wakilcinta (Amurka). Amma yaƙin wakilci na uku wanda shi ne Yaƙin Panium, zai kuma tayar da Yaƙin Duniya na Uku.

We will continue this study in the next article.

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

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Kamar yadda ruɗaɗɗun abubuwa masu kama da ƙafafun ke ƙarƙashin jagorancin hannun da yake ƙarƙashin fikafikan kerubobi, haka ma ruɗaɗɗiyar tafiyar al’amuran ɗan’adam take ƙarƙashin ikon Allah. A tsakiyar jayayya da hargitsin al’ummai, Shi wanda yake zaune a bisa kerubobi har yanzu yana shiryar da al’amuran duniya.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Tarihin al’ummai waɗanda, ɗaya bayan ɗaya, suka mamaye lokacin da wurin da aka ƙaddara musu, suna ba da shaida cikin rashin sani ga gaskiyar da su kansu ba su san ma’anarta ba, yana yi mana magana. Ga kowace al’umma da ga kowane mutum na yau Allah ya sanya wani matsayi cikin babban shirinsa. A yau ana auna mutane da al’ummai da ma’aunin tsaye da ke hannun Wanda ba ya yin kuskure. Duka kuwa, ta wurin zaɓinsu kansu, suna yanke makomarsu, kuma Allah yana mulkin kome domin cikar nufinsa.”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Tarihin da babban NI NE ya tsara a cikin Kalmarsa, yana haɗa mahaɗi bayan mahaɗi cikin sarkar annabci, daga madawwami a zamanin da ya wuce zuwa madawwami a zamanin da ke gaba, yana gaya mana inda muke a yau a cikin jerin zamanai, da kuma abin da za a iya tsammani a lokacin da ke tafe. Duk abin da annabci ya faɗa tun da daɗewa cewa zai faru, har zuwa wannan lokaci na yanzu, an rubuta shi a shafukan tarihi, kuma za mu iya tabbatar da cewa duk abin da har yanzu yake nan tafe za a cika shi bisa tsarinsa.”

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

> “An yi annabcin rugujewar ƙarshe ta dukan mulkokin duniya a sarari cikin kalmar gaskiya. A cikin annabcin da aka furta sa’ad da aka ayyana hukunci daga wurin Allah a kan sarkin Isra’ila na ƙarshe, an bayar da saƙon nan:

> “‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “‘Ga abin da Ubangiji Allah ya ce; Ka cire rawanin kai, ka kuma kwashe kambi: … ka ɗaukaka wanda yake ƙasƙantacce, ka kuma ƙasƙantar da wanda yake ɗaukakke. Zan kifar da shi, in kifar da shi, in kifar da shi: kuma ba zai ƙara kasancewa ba, sai har sai Shi wanda hakkinsa ne ya zo; ni kuwa zan ba Shi shi.’ Ezekiyel 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Kambin da aka cire daga Isra’ila ya wuce a jere zuwa ga masarautun Babila, Medo-Farisa, Girka, da Roma. Allah ya ce, ‘Ba za ta ƙara kasancewa ba, sai Wanda yake da haƙƙinta ya zo; ni kuma zan ba shi ita.’”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Wancan lokaci ya yi kusa. Yau alamun zamani suna bayyana cewa muna tsaye a kan ƙofar manyan al’amura masu nauyi da tsarki. Komai a cikin duniyarmu yana cikin tashin hankali. A gaban idanunmu annabcin Mai Ceto game da abubuwan da za su riga zuwansa yana cika cewa: ‘Za ku ji yaƙe-yaƙe da jita-jitar yaƙe-yaƙe…. Al’umma za ta tasar wa al’umma, mulki kuma wa mulki: za a kuma yi yunwa, da annoba, da girgizar ƙasa a wurare dabam-dabam.’ Matiyu 24:6, 7.”

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Yanzu lokaci ne mai matuƙar muhimmanci ga dukan masu rai. Masu mulki da ‘yan siyasa na ƙasa, mutanen da suke riƙe da matsayi na amana da iko, maza da mata masu tunani daga kowane rukuni, sun karkata hankalinsu ga al’amuran da suke faruwa kewaye da mu. Suna lura da tsanantattun dangantaka marasa kwanciyar hankali da suke tsakanin al’ummai. Suna ganin ƙarfin tasirin da yake mamaye kowane ɓangare na duniya, kuma sun fahimci cewa wani abu mai girma kuma mai yanke hukunci na gab da faruwa—cewa duniya tana a bakin wani babban rikici mai girgiza ƙwarai.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Mala’iku yanzu suna kange iskoki na rigima, domin kada su hura sai an yi wa duniya gargaɗi game da hallakar da ke tafe da ita; amma hadari yana taruwa, a shirye yake ya barke a kan duniya; kuma sa’ad da Allah zai umarci mala’ikunsa su saki iskoki, za a ga irin wani yanayi na rikici wanda babu wani alƙalami da zai iya kwatantawa.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

> “Littafi Mai Tsarki, Littafi Mai Tsarki kaɗai, ne yake ba da sahihin hangen nesa game da waɗannan abubuwa. A nan ne aka bayyana manyan al’amura na ƙarshe a tarihin duniyarmu, abubuwan da tuni suke jefa inuwoyinsu a gaba, sautin kusantowarsu yana sa ƙasa ta yi rawar jiki, zukatan mutane kuma su karaya saboda tsoro.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

> “‘“Ga shi, Ubangiji yana mai da ƙasa kufai, yana mayar da ita banza, yana juya ta a ƙasa da sama, yana kuma watsa mazaunanta ko’ina.... Sun ƙetare dokoki, sun canja farillai, sun karya madawwamin alkawari. Saboda haka la’ana ta cinye ƙasa, kuma waɗanda suke zama a cikinta sun zama kufai.... Farin cikin ganguna ya ƙare, hayaniyar masu murna ta ƙare, farin cikin garaya ya ƙare.’ Ishaya 24:1–18.

> “‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

> “‘“Kaiton wannan rana! gama ranar Ubangiji ta kusa, kuma za ta zo kamar hallaka daga wurin Maɗaukaki…. Iri ya ruɓe a ƙarƙashin ƙasarsu, rumbuna sun zama kufai, dakunan ajiya sun rushe; gama hatsi ya bushe. Yaya dabbobi suke nishi! Garken shanu sun rikice, domin ba su da makiyaya; haka ma garken tumaki sun zama kufai.’ ‘Itacen inabi ya bushe, itacen ɓaure ya yi rauni; itacen rumman, itacen dabino kuma, da itacen tuffa, har ma dukan itatuwan jeji, sun bushe: domin farin ciki ya bushe daga ’ya’yan mutane.’ Joel 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

> “‘Na ji zafi ƙwarai a cikin zuciyata; … ba zan iya yin shiru ba, gama ke, ya raina, kin ji ƙarar ƙaho, ƙararrawar yaƙi. Hallaka a kan hallaka ake shelantawa; gama dukan ƙasar ta lalace.’”

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

> “‘Na duba duniya, sai ga ta babu siffa, fanko kuma; da sammai ma, ba su da haske. Na duba duwatsu, sai ga su suna rawar jiki, dukan tuddai kuma suna girgiza. Na duba, sai ga babu mutum, dukan tsuntsayen sama kuma sun gudu. Na duba, sai ga ƙasa mai albarka ta zama jeji, dukan biranenta kuma sun rushe.’ Irmiya 4:19, 20, 23–26.

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

> “Kaitonmu! gama wannan rana mai girma ce, har ba wata kamarta: ita ce kuwa lokacin wahalar Yakubu; amma za a cece shi daga cikinta.” Irmiya 30:7. Ilimi, 178–181.

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