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

Littafin Daniyel - Na Ɗari da Hamsin da Uku

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Alamar Ruhaniya ta Masarautun Arewa da Kudu: Tafiya Cikin Haikalai na Littafi Mai Tsarki da Haliyar Ɗan Adam

Author

Jeff Pippenger

Published

March 23, 2024

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The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Mulkin arewa yana wakiltar ƙaramin hali a cikin haikalin ɗan Adam; yana wakiltar jiki a cikin haikalin ikilisiya; yana wakiltar naman ɗan Adam a cikin haikalin Almasihu. Almasihu ne ya gina kowane haikali, kuma Shi ne ya aza kowane harsashi, kuma dutse na fari a cikin haikalin Millerite shi ne koyarwar “sau bakwai,” wadda sanduna biyu na Ezekiyel suke wakilta. A cikin tawayar 1863, Adventism na Laodicea ya ƙi “dutsen kusurwa” nasu na annabci, abin da kuma ya faru a ginin haikalin duniya. Dutsen da aka ƙi an ƙaddara a zaɓe shi a ƙarshen kafuwar haikalin, ko da yake ya kasance dutsen tuntuɓe a tsawon dukan lokacin ginin. Duk da haka, Maganar annabci tana bayyana cewa dutsen tuntuɓen da aka ƙi a ƙarshe zai zama kan kusurwa.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

Sandar “lokuta bakwai,” kamar yadda masarautar kudu take wakilta, ita ce “kai,” dangane da masarautar arewa. Ita ce “kai,” domin a cikin masarautar kudu ne Allah ya zaɓa ya danganta Urushalima da kansa a matsayin birninsa, inda ya kafa Wuri Mai Tsarkinsa da sunansa. Har sai da aka haɗa sanduna biyun daga 1798 zuwa 1844, “kai” ɗin ya kasance ƙaramar masarautar kudu. Da zarar aka gaya wa Yahaya, a 1844, ya daina kula da masarautar arewa, gama an ba ta ga Al’ummai, sai aka bar masarautar kudu a matsayin tuta tana tsaye ita kaɗai a matsayin al’umma ɗaya, ko aƙalla wannan shi ne shirin. An hana wannan shiri cika ta wurin tawayar 1863, da kuma “tawaye a Kadesh” ta farko ta Isra’ila ta zamani.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

A ranar 11 ga Satumba, 2001, Ubangiji ya mayar da cocinsa na Laodicea zuwa 1863, ya mayar da ita zuwa 1888, ya mayar da ita zuwa 1919, kuma ya mayar da ita zuwa 1957 zuwa ga “tawaye ta biyu a Kadesh”. Amma a wancan tawaye, alkawarin cewa dutsen da aka ƙi zai zama shugaban kusurwa yanzu ana cika shi. Ana cika shi a cikin waɗanda aka wakilta a matsayin mutum ɗari da dubu arba’in da huɗu, waɗanda a cikinsu Kristi yake cika haɗuwar Allahntaka da ɗan’adamtaka har abada.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Bulus ya bayyana ƙananan halin nan a matsayin jiki, kuma mafi girman hali a matsayin tunani. Ya bayyana jiki (ƙananan halin) a matsayin mutuwa.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Gama mun sani doka ta ruhaniya ce: amma ni mutum ne na jiki, an sayar da ni a ƙarƙashin zunubi. Gama abin da nake aikatawa ba na yarda da shi: domin abin da nake so, shi ba na yi; amma abin da nake ƙi, shi nake yi. In kuwa ina yin abin da ba na so, na yarda da doka cewa mai kyau ce. To, yanzu ba ni ne kuma nake yin sa ba, amma zunubi ne da yake zaune a cikina. Gama na sani cewa a cikina (wato, a jikina,) babu wani abu mai kyau da yake zaune: gama nufin yi yana tare da ni; amma yadda zan aikata abin da yake mai kyau ban samu ba. Gama abin kirkin da nake so, ba na yi; amma mugun abin da ba na so, shi nake yi. To, in kuwa ina yin abin da ba na so, ba ni ne kuma nake yin sa ba, amma zunubi ne da yake zaune a cikina. Saboda haka na sami wata doka, cewa, sa’ad da nake so in yi abin kirki, mugunta tana tare da ni. Gama ina jin daɗin dokar Allah a cikin mutum na ciki: Amma ina ganin wata doka a gaɓoɓina, tana yaƙi da dokar hankalina, tana mai da ni bauta ga dokar zunubi wadda take cikin gaɓoɓina. Kaitona, ni mutum abin tausayi! wa zai cece ni daga jikin wannan mutuwa? Romawa 7:14–24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Bulrus ya san cewa a cikin “jikinsa” babu “wani abu mai kyau” da yake zaune. Halaye da karkace-karkacen da suke cikin jikinsa (wato, jikinsa), waɗanda aka gada da kuma waɗanda ya raya, ba su yi aiki sai domin su kai shi cikin zunubi. Waɗannan halaye suna wakiltar dokar zunubi, amma Bulrus yana marmarin kiyaye dokar Allah, ba dokar zunubi ba. Dokar Allah, Bulrus ya bayyana ta a matsayin “dokar hankalinsa” (wato, dabi’arsa ta mafi girma). Kukansa kuwa shi ne, “wa zai cece ni daga jikin mutuwa?” Hakika, Bulrus ya san cewa allahntaka ce za ta kawo ceto, amma kuma ya san cewa aikin ceton yana bukatar sa hannu daga gare shi.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Saboda haka, ƙaunatattuna na, kamar yadda kuka yi ta yin biyayya a kowane lokaci, ba a gabana kaɗai ba, amma yanzu fiye da haka a rashi na, ku cika cetonku da kanku cikin tsoro da rawar jiki. Gama Allah ne yake aiki a cikinku, yana sa ku yi nufi, ku kuma aikata, bisa ga yardarsa mai kyau. Filibbiyawa 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

An cika ’yantarwa daga jikin mutuwa ta wurin ikon Allahntaka, wanda yake da alaƙa da ikon mutum, kuma wannan shi ne misalin da Yesu ya bayar ga mutane. Ko da yake dokar zunubi tana aiki ƙwarai a cikin ƙananan halayen jiki, Yesu ya riƙe ƙananan halayensa cikin biyayya ga dokar Allah ta wurin miƙa nufinsa ga nufin Ubansa. Bulus zai iya samun ’yantarwa in zai miƙa nufinsa ga nufin Allahntaka. Ta yin haka, yana aiwatar da cetonsa da kansa, kuma wannan shi ne abin da Sister White take nufi sa’ad da take magana game da aikin kawar da zunubi daga rayuwarmu.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> “Kowace rai da ta ƙi ba da kanta ga Allah tana ƙarƙashin ikon wani ƙarfi dabam. Ba mallakin kanta ba ce. Tana iya yin maganar ’yanci, amma tana cikin mafi ƙasƙancin bauta. Ba a bar ta ta ga kyawun gaskiya ba, gama hankalinta yana ƙarƙashin ikon Shaidan. Yayin da take ruɗin kanta cewa tana bin umarnin hukuncin nata, tana biyayya ga nufin sarkin duhu. Almasihu ya zo domin ya karya ƙuƙuman bautar zunubi daga kan rai. ‘Idan Ɗan saboda haka ya ’yantar da ku, za ku zama ’yantattu hakika.’ ‘Dokar Ruhun rai cikin Almasihu Yesu’ tana sa mu ‘’yantattu daga dokar zunubi da mutuwa.’ Romawa 8:2.”

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> “A cikin aikin fansa babu tilastawa. Ba a amfani da wani ƙarfi na waje. A ƙarƙashin tasirin Ruhun Allah, an bar mutum da ’yanci ya zaɓi wanda zai bauta wa. A cikin canjin da yake faruwa sa’ad da rai ya mika kai ga Almasihu, akwai mafi girman ma’anar ’yanci. Fitar da zunubi aikin rai ne da kansa. Gaskiya ne, ba mu da ikon ’yantar da kanmu daga mulkin Shaidan; amma sa’ad da muke marmarin a ’yantar da mu daga zunubi, kuma a cikin babbar bukatarmu muka yi kira ga wani iko daga wajenmu kuma mafi girma fiye da kanmu, ana cusa ikon Allahntaka na Ruhu Mai Tsarki cikin ƙarfin rai, kuma sukan yi biyayya ga umarnin nufi wajen cika nufin Allah.”

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> “Sharadi kaɗai wanda a kansa ’yancin mutum zai yiwu shi ne na zama ɗaya tare da Kristi. ‘Gaskiya kuwa za ta ’yantar da ku;’ kuma Kristi shi ne gaskiya. Zunubi na iya yin nasara ne kawai ta wurin raunana tunani, da hallaka ’yancin rai. Miƙa kai ga Allah komawa ne ga ainihin kai,—ga hakikanin ɗaukaka da mutuncin mutum. Dokar Allahntaka, wadda ake kawo mu ƙarƙashin biyayya gare ta, ita ce ‘dokar ’yanci.’ Yaƙub 2:12.” The Desire of Ages, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Bulus ya yi kuka, “Kai, ni mutum abin tausayi! wa zai cece ni daga jikin wannan mutuwa?” ’Yar’uwa White ta bayyana cewa “sa’ad da muke marmarin a ’yantar da mu daga zunubi, kuma cikin babban bukatarmu muka yi kira domin wani iko daga wajenmu kuma sama da kanmu, sai a cusa wa ƙarfafan rayuwa ta allahntaka ta Ruhu Mai Tsarki cikin ikon-ikon rai, kuma sukan yi biyayya ga umarnin nufi wajen cika nufin Allah.” Ta wajen shiga cikin haɗewar ɗan’adamtakarmu da allahntakar Almasihu, ta wurin amfani da nufinmu, muna cika “aikin” kawar da zunubi daga “ranmu” da kanmu.

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Amma abin da muke “bukatar mu fahimta shi ne ainihin ƙarfi na nufi.” Nufi shi ne “ikon mulki a cikin halin ɗan Adam, ikon yanke shawara, ko na zaɓi. Komai ya dogara ne ga yadda nufi yake aiki daidai. Allah ya bai wa mutane ikon zaɓi; nasu ne su yi amfani da shi. Ba za ka iya canja zuciyarka ba, ba za ka iya da kanka ka ba Allah ƙaunarta ba; amma za ka iya zaɓar ka bauta masa. Za ka iya ba shi nufinka; sa’an nan zai yi aiki a cikinka, domin ka yi nufi kuma ka aikata bisa ga yardarsa mai kyau. Ta haka za a kawo dukan halinka ƙarƙashin ikon Ruhun Almasihu; ƙaunarka za ta karkata gare shi, tunaninka kuma zai yi daidaito da shi.”

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Bulus ya san waɗannan gaskiyoyi, kuma ya san cewa dole ne a riƙe ƙasƙantacciyar halayyarsa a ƙarƙashin biyayya ga halayyarsa ta sama, ta wurin amfani da nufinsa. Saboda wannan ne Bulus yake mutuwa kowace rana.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Ina shaida da farin cikinku wanda nake da shi cikin Almasihu Yesu Ubangijinmu, ina mutuwa kowace rana. 1 Korintiyawa 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Bulus ya san cewa yana bukatar gicciye ƙasaitacciyar dabi’arsa ta ƙasa kowace rana ta wurin yin amfani da nufinsa domin ya riƙa sa ƙasaitacciyar dabi’arsa ta ƙasa a ƙarƙashin iko. Saboda haka sai ya gicciye jikinsa na sha’awa.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Kuma waɗanda suke na Almasihu sun gicciye jiki tare da sha’awoyi da mugayen marmarinsa. Galatiyawa 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Bulusi ya san cewa jiki na zunubi zai ci gaba da kasancewa cikin ’yan Adam har zuwa zuwan Almasihu na biyu, sa’ad da masu aminci, cikin ƙiftawar ido, za su karɓi sabon jiki mai ɗaukaka. Wannan ne ya sa 1798 yake nuna tubalin waɗannan shekaru arba’in da shida da aka gina haikalin Millerite a kansu, gama Almasihu, a matsayin tubali kaɗai, shi ne Ɗan Ragon da aka yanka tun daga kafuwar duniya. Mulkin arewa shi ne jiki, wanda ta wurin zunubi ya sami rinjaye a kan ’yan Adam, ya kuma ɗaukaka kansa ya zama mulkin arewa na ƙarya. A shekara ta 1844, aka gaya wa Yohanna ya “bar wajen,” wanda a cikin Helenanci yake nufi a ƙi halin ƙasa, wanda ya sami rinjaye a kan halin sama inda Allah ya zaɓa ya sa sunansa, kuma a shekara ta 1798, jiki (halin ƙasa) tare da “sha’awoyi da kwaɗayinsa” ya kamata a gicciye shi.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

A gindaya, jikin Kristi ya mutu a gicciye, domin an yanke Shi daga cikin masu rai. Sa’an nan mulkin kudu zai zama al’umma ɗaya, da sarki ɗaya, cikin alkawari da Allah, al’umma kuma mai tsattsarkan wurin Allah a tsakiyarta. Ka’ida bisa ka’ida, “lokuta bakwai,” yanzu su ne “kan kusurwa,” gama tun daga 11 ga Satumba, 2001 Allah yana tashe “rundunarsa ta arewa” a matsayin tuta. Wannan runduna za ta zama al’umma ɗaya, wannan al’umma kuma za ta nuna siffarsa shi kaɗai, kuma tana yin haka ne a daidai lokacin da Shaidan yake tashe “ƙahonsa” wadda ita ce siffar dabbar. A cikin Ezekiyel sura ta talatin da bakwai saƙon iskoki huɗu yana hura saƙon ruwan sama na ƙarshen lokaci a kan waɗanda daga nan sai su tashi tsaye a matsayin wannan runduna. Saƙon iskoki huɗu shi ne saƙon Ƙaho na Bakwai, inda ake cika asirin Allah.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Aikin kammala shafewar hatimi ya fara ne a ranar 7 ga Oktoba, 2023. Lokacin shafewar hatimin dubu ɗari da arba’in da huɗu yana cika ne a lokacin busawar Ƙaho na Bakwai, kuma wannan ƙahon yana busa sau uku a cikin tsarin shafewar hatimin. A koyaushe yana nuna wani hari da Musulunci yake kai wa Ƙasa Mai Ɗaukaka. An kai wa “ƙasa mai ɗaukaka” ta ruhaniya ta zamani hari a ranar 11 ga Satumba, 2001, kuma an kai wa tsohuwar ƙasa mai ɗaukaka ta zahiri hari a ranar 7 ga Oktoba, 2023, a daidai shekarar da shaidun nan biyu da aka kashe suka sāke dawowa ga rai. Hari na uku kuwa yana a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

Daga 7 ga Oktoba, 2023, ƙahon Republican da kuma ƙahon gaskataccen Furotesta na dabbar ƙasa suna cika sauye-sauyensu na ƙarshe zuwa ƙaho wanda ko dai yana magana kamar maciji, ko kuwa kamar Ɗan Rago, a dokar Lahadi mai zuwa nan ba da daɗewa ba. Bayyanuwa biyu na maƙiyan ciki da na waje a cikin babban rikici da ake gwabzawa a lokacin abubuwan rufewar tarihin duniya, dukansu suna cikin tarihin da aya ta arba’in a Daniyel sura ta goma sha ɗaya ta wakilta. Ci gaban ƙarshe biyu na ƙahonnan biyu yana cika a lokacin da ake busa Ƙaho na Bakwai. Ƙaho na Bakwai shi ne na ukun cikin ƙahonin annashuwa uku.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Kaituna uku ɗin suna wakiltar aikace-aikace uku na annabci, kuma ta haka suna ba da shaidar ƙarfi game da alamar hanya ta 7 ga Oktoba, 2023. A cikin kaituna ta farko da kuma kaituna ta biyu, yaƙin Musulunci an aiwatar da shi ne a kan rundunonin Roma, wadda a kwanaki na ƙarshe ita ce Amurka, kamar yadda cin nasarar Tarayyar Soviet ya shaida, wanda aka kawo ta wurin wata ɓoyayyiyar haɗaka tsakanin maƙiyin Kristi (Pope John Paul II), da annabin ƙarya (Ronald Reagan) a cikin 1989.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

A cikin bala’i na fari, kamar yadda aka bayyana a Ru’ya ta Yohanna sura ta tara, akwai annabcin lokaci na watanni biyar, wato shekara ɗari da hamsin. A cikin bala’i na biyu, akwai annabcin lokaci na shekara ɗari uku da casa’in da ɗaya, da kwanaki goma sha biyar. Duka waɗannan annabce-annabcen lokaci suna wakiltar yaƙin da Musulunci ya kawo wa Roma a cikin tarihohi biyu da suke wakiltar bala’i na fari da na biyu. Waɗannan annabce-annabce biyu suna ɗauke da sakamako biyu dabam na wannan yaƙi. A cikin shekara ɗari da hamsin na fari, an ƙaddara Musulunci ya “azabtar” da Roma, kuma a cikin annabcin shekara ɗari uku da casa’in da ɗaya, da kwanaki goma sha biyar, an ƙaddara Musulunci ya “kashe” Roma. Waɗannan annabce-annabce biyu suna da alaƙa kai tsaye da juna. Ƙarshen shekara ɗari da hamsin waɗanda a cikinsu Musulunci zai azabtar da Roma ya nuna farkon shekara ɗari uku da casa’in da ɗaya, da kwanaki goma sha biyar, waɗanda a cikinsu Musulunci zai kashe Roma. An raba bala’i na fari da na biyu ta wurin ƙarshen shekara ɗari da hamsin, da kuma farkon shekara ɗari uku da casa’in da ɗaya, da kwanaki goma sha biyar.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

Amurka ta daina zama masarauta ta shida ta annabcin Littafi Mai Tsarki a dokar Lahadi mai zuwa nan ba da daɗewa ba, kuma a lokacin ne a annabce ake “kashe” ta. Sa’ar “babbar girgizar ƙasa”, a Ru’ya ta Yohanna sura ta goma sha ɗaya, ita ce dokar Lahadi mai zuwa nan ba da daɗewa ba, kuma sa’ad da wannan sa’a ta yi, a lokacin ne kuma Ƙaho na Bakwai na Musulunci ya iso. Yana isowa ne domin ya nuna ƙarshen, ko mutuwar masarauta ta shida, wadda ita ce rundunar Roma a kwanaki na ƙarshe. Wannan mutuwa ta zo ne bayan shekaru ɗari da hamsin na Musulunci yana cutar da rundunonin Roma. Bisa ga manyan kafafen yaɗa labarai, waɗanda suke ƙoƙarin rage muhimmancin ayyukan tsattsauran Musulunci a duniyar zamani, tun daga Oktoba 7, 2023, har zuwa lokacin rubuta wannan maƙala a Fabrairu 12, 2024, Musulunci ya kai hare-hare ɗari da sittin da biyar a kan muradun Amurka a faɗin duniya.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Shekaru ɗari da hamsin na Musulunci yana illata rundunonin Roma, abin da ke kaiwa ga kashe rundunonin Roma a cikin annoba ta fari da ta biyu, ana maimaita wannan a tarihin annoba ta uku, gama haka ne yadda amfani sau uku na annabci yake aiki. Busawar Ƙaho na Bakwai, wadda ita ce hatimin dubu ɗari da arba'in da huɗu, wato sa’ad da haɗuwar Allahntaka da mutuntaka take faruwa, kamar yadda aka wakilta ta wurin haɗuwar sanduna biyu, tana da alamomin hanya guda uku. Ta fari ita ce ƙasar ɗaukaka ta ruhaniya, ta ƙarshe kuma ita ce ƙasar ɗaukaka ta ruhaniya. Alamar hanya ta tsakiya ita ce ƙasar ɗaukaka ta zahiri.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

A cikin shekarar 2023, bushewa ta biyu daga Kakakin gargaɗi na annoba ta uku, ta nuna tsananta yaƙin Musulunci yayin da ya shiga wani zamani inda zai “cutar” da dabbar duniya. A wannan shekarar kuma, shaidun nan biyu na ƙahon Republican da kuma ƙahon Furotesta na gaskiya suka sāke rayuwa, suka kuma fara sauye-sauyensu na juna zuwa cikin ƙahoninsu na alama na ƙarshe. Game da ƙahon Republican, wannan shi ne haɗuwar dukan ikokin Furotesta masu ridda tare da dukan ikokin Republican masu ridda domin su kafa ƙaho guda ɗaya wanda shi ne surar dabbar. Amma ga ƙahon Furotesta na gaskiya, wannan shi ne haɗuwar Allahntaka da mutuntaka yayin da ƙahon ya sauya daga hali na Laodikiya zuwa hali na Filadelfiya, domin ya nuna kishiyar surar dabbar. Shekarar 2023 ta zo ne shekaru ashirin da biyu bayan 2001, saboda haka tana wakiltar alaƙar alama ta Allahntaka haɗe da mutuntaka.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Dukkanin wannan tarihi yana faruwa ne a aya ta arba’in ta Daniyel goma sha ɗaya, wadda ita ce ayar da aka buɗe hatiminta kuma ta haifar da ƙaruwa cikin sani a shekara ta 1989, abin da Kogin Hiddekel yake wakilta. A cikin tarihin annabci na wannan aya, ana kuma cika aikin ƙarshe a Wuri Mafi Tsarki, wanda shi ne hasken da aka buɗe hatiminsa a shekara ta 1798, kuma abin da Kogin Ulai yake wakilta. Farkon aya ta arba’in yana bayyana lokacin ƙarshe a shekara ta 1798, ƙarshen ayar kuwa yana bayyana lokacin ƙarshe a shekara ta 1989, kuma kogunan biyu suna haɗuwa tare a cikin tarihin aya ta arba’in, kamar yadda Tigris da Yufiretis (Ulai da Hiddekel) suke yi dab da su isa Tekun Farisa.

We will continue this study in the next article.

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

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> Ruhun Ubangiji Allah yana bisa ta; gama Ubangiji ya shafe ni in yi wa masu tawali’u busharar alheri; ya aiko ni in ɗaure masu karayar zuciya, in shelanta ’yanci ga kamammu, da buɗewar kurkuku ga waɗanda ake tsare da su; In shelanta shekarar karɓaɓɓiya ta Ubangiji, da ranar ɗaukar fansar Allahnmu; in ta’azantar da dukan masu makoki; In tanada wa waɗanda suke makoki a Sihiyona, in ba su ƙawa maimakon toka, man farin ciki maimakon makoki, rigar yabo maimakon ruhun nauyi; domin a kira su itatuwan adalci, shukar Ubangiji, domin a ɗaukaka shi.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> Za su gina kufan da suka tsufa, za su tashe wuraren da aka rushe tun da daɗewa, kuma za su gyara biranen da suka zama kufai, wato rushe-rushen ƙarnuka masu yawa. Baƙi kuwa za su tsaya su kiwo tumakinku, ’ya’yan baƙin al’umma kuma za su zama manomanku da masu kula da gonakin inabinku. Amma ku za a kira ku Firistocin Ubangiji; mutane za su ce da ku, Masu Hidimar Allahnmu. Za ku ci wadatar Al’ummai, kuma a cikin ɗaukakarsu za ku yi fahariya. A madadin kunyarku za ku sami ninki biyu; a madadin ruɗewa kuma za su yi farin ciki da rabonsu. Saboda haka a ƙasarsu za su mallaki ninki biyu; farin ciki na har abada kuwa zai zama nasu.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Gama ni Ubangiji ina ƙaunar shari’a, ina ƙin ƙwace domin hadaya ta ƙonawa; zan kuma shiryar da aikinsu cikin gaskiya, zan kuwa yi musu madawwamin alkawari. Zuriyarsu kuma za a san ta a cikin al’ummai, ’ya’yansu kuma a cikin jama’u: dukan waɗanda suka gan su za su san su, cewa su ne zuriyar da Ubangiji ya sa wa albarka. Zan yi murna ƙwarai cikin Ubangiji, raina zai yi farin ciki cikin Allahna; gama ya tufatar da ni da tufafin ceto, ya lullube ni da rigar adalci, kamar yadda ango yake ƙawata kansa da kayan ado, kamar kuma yadda amarya take ƙawata kanta da kayan adonta. Gama kamar yadda ƙasa take fitar da tsironta, kamar yadda lambu kuma yake sa abin da aka shuka a cikinsa ya tsiro; haka Ubangiji Allah zai sa adalci da yabo su tsiro a gaban dukan al’ummai. Ishaya 61:1–11.

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