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# The Hidden History of Verse Forty - Number Four

Tarihin Ɓoye na Aya ta Arba’in — Lamba Huɗu

Testing and Triumph: The Formation of the Image of the Beast and the Sealing of the Wise

Gwaji da Nasara: Samuwar Siffar Dabbar da kuma Hatimtawar Masu Hikima

Author

Jeff Pippenger

Published

September 23, 2024

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The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

Layin annabci da ke bayyana gwajin da ake wakilta ta wurin ƙirƙirar siffar dabbar a cikin Amurka yana gudana a layi ɗaya da alamomin hanya guda uku da suke wakiltar layin Kundin Tsarin Mulki. Suna tafiya a layi ɗaya da juna, kuma kowanne yana ba da takamaiman bayani da ke magana ga ɗayan layin. Ta yaya ne waɗanda suka ci gwajin siffar dabbar za su kasance a shirye su yi tafiya cikin hasken da ke fitowa daga ɗakin kursiyin Allah, a lokacin tsanantawa da ke farawa da dokar Lahadi a cikin Amurka? Mene ne game da gwajin ƙirƙirar siffar dabbar da ke hatimce budurwai masu hikima cikin wani ƙwarewar rayuwa wadda ke ba su damar ratsawa ta cikin lokacin tsanantawa da ke farawa da dokar Lahadi, lokacin da ridda ta ƙasa take biyo bayan halakar ƙasa, kuma Shaidan ya fara ayyukansa masu banmamaki?

> “It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.

> “Ba zai yiwu a ba da wani cikakken bayani game da abin da mutanen Allah, waɗanda za su kasance da rai a kan duniya, za su fuskanta ba, sa’ad da ɗaukakar sama da kuma maimaituwar tsanantawar zamanan da suka shuɗe suka gaurayu. Za su yi tafiya cikin hasken da yake fita daga kursiyin Allah. Ta wurin mala’iku za a riƙa samun sadarwa marar yankewa tsakanin sama da duniya. Kuma Shaiɗan, yana kewaye da mugayen mala’iku, yana kuma ikirarin shi Allah ne, zai aikata mu’ujizai iri-iri, domin ya ruɗe, in mai yiwuwa ne, har ma zaɓaɓɓu.” Testimonies, juzu’i na 9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

’Yar’uwa White ta yi sharhi game da saƙon da Kristi ya gabatar a majami’ar Capernaum kamar yadda aka rubuta a Yohanna sura ta shida. Sharhinta yana cikin The Desire of Ages, a cikin surar da take da take The Crisis in Galilee. A can ta nanata cewa Kristi bai yi wani yunƙuri ba na hana tawaye da ya faru a Yohanna 6, ko da yake Ya sani sarai cewa a lokacin ne zai rasa almajirai fiye da kowane lokaci a dukan hidimarsa a tsakanin mutane.

> “When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

> “Sa’ad da Yesu ya gabatar da gaskiyar jarabawa wadda ta sa da yawa daga cikin almajiransa suka ja da baya, Ya san abin da sakamakon kalmominsa zai kasance; amma Yana da manufar jinƙai da zai cika. Ya hango cewa a lokacin jaraba kowanne daga cikin ƙaunatattun almajiransa za a gwada shi ƙwarai. Azabarsa a Getsamani, cin amanarsa da gicciye shi, za su kasance a gare su jarrabawa mafi tsanani. Da ba a ba da wata jarabawa tun da farko ba, da yawa waɗanda kawai muradunsu na son kai ne suka motsa su, da sun kasance a haɗe da su. Sa’ad da aka hukunta Ubangijinsu a zauren shari’a; sa’ad da taron jama’a waɗanda suka yi masa kirari a matsayin sarkinsu suka yi masa tsaki kuma suka zage Shi; sa’ad da taron masu ba’a suka yi kira, ‘A gicciye Shi!’—sa’ad da burinsu na duniya suka rushe, waɗannan masu neman kansu, ta wurin watsi da biyayyarsu ga Yesu, da sun jawo wa almajiran baƙin ciki mai ɗaci, mai nauyin zuciya, ƙari ga baƙin cikinsu da rashin cikar burinsu saboda rushewar kyawawan begen da suka fi so. A wannan sa’a ta duhu, misalin waɗanda suka juya daga gare Shi zai iya jan waɗansu su tafi tare da su. Amma Yesu ya kawo wannan rikici a daidai lokacin da, ta wurin kasancewarsa da kansa a tsakaninsu, har yanzu zai iya ƙarfafa bangaskiyar mabiyansa na gaskiya.”

> “Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

> “Mai-Fansar nan mai jinƙai, wanda cikin cikakken sanin hallakar da take jiransa, cikin tausayi ya gyara hanya domin almajirai, ya shirya su domin babban jarabawarsu mafi girma, ya kuma ƙarfafa su domin gwaji na ƙarshe!” The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?

Dokar Lahadi ita ce jarabawa ta ƙarshe inda hali yake bayyana a sarari. Kafin wannan jarabawa ta ƙarshe, Almasihu, wanda ba ya canzawa har abada, yana ba da wata jarabawa wadda ta wurinta za a yanke hukuncin makomar har abada ta mutanensa. Jarabawa ce da dole su ci nasara a cikinta kafin a sa musu hatimi, kuma kafin lokacin jarrabawar alherinsu ya rufe a lokacin dokar Lahadi. Jarabawa ce ta annabci wadda take shirya budurwai masu hikima “domin jarabawarsu ta kambi, kuma tana ƙarfafa su domin jarabawa ta ƙarshe!” “Jarabawarsu ta kambi” ita ce jarabawarsu mafi girma, gama budurwai masu hikima su ne waɗanda aka “tsarkake, aka mai da su farare kuma aka gwada.” Jarabawa ta ƙarshe ita ce jarabawarsu ta kambi, kuma a cikin wannan lokacin gwaji, budurwai masu hikima “za su yi tafiya cikin haske mai fitowa daga kursiyin Allah”. Mene ne a cikin tsarin gwajin, wanda aka wakilta a matsayin “samuwar siffar dabbar”, da yake shirya budurwai masu hikima domin jarabawar kambi, kuma yake ba su damar yin tafiya cikin hasken da yake fitowa daga kursiyin Allah? Mene ne hasken da yake fitowa daga kursiyin Allah?

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Kuma sa’ad da ya buɗe hatimi na bakwai, sai aka yi shiru a sama kusan rabin sa’a. Sai na ga mala’iku bakwai waɗanda suke tsaye a gaban Allah; aka ba su ƙaho bakwai. Sai wani mala’ika kuma ya zo ya tsaya a bagaden, yana da turaren zinariya; aka kuma ba shi turare mai yawa, domin ya miƙa shi tare da addu’o’in dukan tsarkaka a kan bagaden zinariya wanda yake a gaban kursiyin. Hayaƙin turaren kuwa, wanda ya zo tare da addu’o’in tsarkaka, ya hau sama a gaban Allah daga hannun mala’ikan. Sai mala’ikan ya ɗauki turaren, ya cika shi da wutar bagaden, ya jefa shi cikin ƙasa: sai aka yi muryoyi, da tsawa-tsawa, da walƙiya, da girgizar ƙasa. Ru’ya ta Yohanna 8:1–5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

A cikin kwanakin ƙarshe, a lokacin da ake cikar misalin budurwai goma kuma ake sa wa mutum dubu ɗari da arba’in da huɗu hatimi, ana buɗe hatimi na bakwai, kuma yana nuna an jefa wuta zuwa duniya a matsayin amsa ga addu’o’in tsarkaka. Wutar da aka jefa ƙasa a cikin cika ta ƙarshe kuma cikakkiya ta misalin budurwai goma ita ce saƙon kukan tsakar dare, kamar yadda zubowar Ruhu Mai Tsarki a taron sansani na Exeter ya nuna a matsayin alama, da kuma zubowar Ruhu Mai Tsarki a Fentikos, wanda a can aka wakilta shi a matsayin wuta. Ku lura da sharhin Sister White game da saƙon kukan tsakar dare.

> “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.

> “Waɗanda suka ƙi saƙon fari ba za su amfana da na biyu ba; haka kuma ba su amfana da kiran tsakar dare ba, wanda aka nufa domin ya shirya su su shiga tare da Yesu ta wurin bangaskiya zuwa Wuri Mafi Tsarki na Haikalin sama. Kuma da yake sun ƙi saƙonnin nan biyu na farko, sun rufe fahimtarsu da duhu ƙwarai har ba za su iya ganin wani haske a cikin saƙon mala’ika na uku ba, wanda yake nuna hanya zuwa Wuri Mafi Tsarki. Na ga cewa kamar yadda Yahudawa suka gicciye Yesu, haka majami’u na suna kawai suka gicciye waɗannan saƙonni, saboda haka ba su da sani game da hanyar shiga Wuri Mafi Tsarki, kuma ba za su iya amfana da roƙon Yesu a can ba. Kamar Yahudawan da suka miƙa hadayunsu marasa amfani, haka su ma suna miƙa addu’o’insu marasa amfani zuwa ga ɗakin da Yesu ya riga ya bari; kuma Shaidan, yana jin daɗin wannan ruɗi, yana ɗaukar siffar addini, yana kuma karkatar da tunanin waɗannan Kiristoci masu furci zuwa gare shi kansa, yana aiki da ikonsa, da alamu, da abubuwan al’ajabi na ƙarya, domin ya ƙulle su a cikin tarkonsa.” Early Writings, 259–261.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

A cikin tarihin Millerite, gwajin saƙon kukan tsakar dare “shi ne ya shirya su su shiga tare da Yesu ta wurin bangaskiya cikin Wuri Mafi Tsarki na haikalin sama.” Saƙon kukan tsakar dare da ake bunƙasa yanzu shi ma an wakilta shi a matsayin gwajin samuwar siffar dabbar. Dukansu gwaje-gwaje ne da ke kaiwa ga rufe lokacin alheri inda hali yake bayyana. Sa’ad da Millerites suka shiga cikin Wuri Mafi Tsarki ta wurin bangaskiya, an sake gwada bangaskiyarsu. Za a gwada bangaskiyar mutum dubu ɗari da arba’in da huɗu a lokacin dokar Lahadi, amma an yi musu alkawari cewa za su kasance lafiya, domin za su yi tafiya “cikin hasken da ke fitowa daga” hatimi na bakwai, wanda aka buɗe sa’ad da saƙon kukan tsakar dare ya fara warwarewa a watan Yuli na shekarar 2023.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Saƙon da aka ɓullo da shi a wancan lokaci an tabbatar da shi ta hanyar tsarin layi bisa layi, wanda shi ne tsarin ruwan sama na ƙarshe. Ruwan sama na ƙarshe ya fara yayyafowa a shekara ta 2001, kuma gwaji na ƙarshe na Adventism ya fara. A watan Yuli na 2023 ne lokacin ƙarshe a cikin tsarin gwajin da yake ƙarewa a dokar Lahadi ya fara, sa’ad da saƙon kukan tsakar dare, wanda kuma shi ne ruwan sama na ƙarshe, wanda kuma shi ne ƙaruwar sani da ake samarwa sa’ad da aka cire hatimi na bakwai, kuma shi ne ɓullowar tsawa bakwai tare da Ru’ya ta Yohanna game da Yesu Almasihu. Dukan layukan da suke wakiltar ɓullowar hasken annabci an gane su a matsayin waɗanda aka ɓullo da su a cikin ɓoyayyen tarihin aya ta arba’in ta Daniel sura ta sha ɗaya.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

A cikin wancan ɓoyayyen tarihin ana wakilta layin manyan alamomin hanya guda uku na Kundin Tsarin Mulki. Shi ne layin lokacin da coci da ƙasa suka haɗu domin su kafa siffar dabbar. Yana ɗauke da wani layin annabci da yake magana ga shugabannin ƙasar Amurka, waɗanda suke misalta motsin rikice-rikicen siyasa da suke faruwa a cikin tarihin ƙahon Jamhuriyya na dabbar ƙasa. Wannan layin ya haɗa da tarihohi masu daidaito na manyan jam’iyyun siyasa guda biyu na ƙasar Amurka. Wannan layin yana da kusanci ƙwarai da ƙahon Furotesta mai ridda tun daga farkonsa a shekara ta 1844, har sai ya ƙwace ikon sarrafa gwamnatin farar hula a dokar Lahadi.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Matsayin annabci na Furotesta mai ridda ya haɗa da shaidar Daular Hasmonaean a matsayin alamar Furotesta mai ridda. A bayan fagen layin ƙahon Furotesta mai ridda, akwai kuma layin cocin Adventist na Rana ta Bakwai ta Laodiceya. Daga layin Adventism na Laodiceya kuma akwai layin dubu ɗari da arba’in da huɗu. Wannan ɓoyayyen tarihin kuma yana da layin Musulunci na masifa ta uku. Rasha tana da layi, Majalisar Ɗinkin Duniya tana da layi, kuma ba shakka, ikon Paparoma yana da layi.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

Idan ɗalibin annabci ya ba da kansa kamar wani Bireyawa mai rayuwa a kwanaki na ƙarshe, zai ci daga layukan da aka bayyana a cikin ɓoyayyen tarihin aya ta arba’in. Ɗalibin annabci zai karɓi littafin daga hannun mala’ikan ya ci shi. Sa’an nan, idan gwajin ƙarshe na dokar Lahadi ya iso, ba wai kawai zai zo ya fahimci saƙon kukar tsakar dare da aka buɗe hatiminsa ba, amma zai fahimci sarai yadda aka kafa siffar dabbar a cikin Tarayyar Amurka.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Hasken hatimi na bakwai yana fitowa daga kursiyin sarauta, kuma a cikin ma’anar misalin budurwai goma, shi ne saƙon kiran tsakar dare. Saƙon kiran tsakar dare shi ne abin da yake shirya budurwai masu hikima domin lokacin da tsanantawar da aka yi a zamanan da suka wuce za ta sāke maimaitu.

> “In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

> “A cikin bitar tarihinmu na baya, bayan na bi ta kowane mataki na ci gaba har zuwa matsayarmu ta yanzu, zan iya cewa, Yabo ga Allah! Yayin da nake ganin abin da Allah ya aikata, mamaki yakan cika ni, tare da bangaskiya ga Almasihu a matsayin Jagora. Ba mu da abin da za mu ji tsoro game da nan gaba, sai dai idan muka manta da yadda Ubangiji ya bishe mu, da kuma koyarwarsa cikin tarihinmu na baya.” Testimonies to Ministers, 31.

The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

Ubangiji yana jagorantar mutanensa a cikin tsarin gwaji da ya fara a Yuli 2023. Jagorancinsa ya haɗa da buɗe kalmar annabci dangane da ɓoyayyen tarihin aya ta arba’in. Wannan tarihin yana bayyana yadda aka kafa surar dabbar a cikin Ƙasar Amurka, kuma ba shakka ya ƙunshi fiye da wannan sashe kaɗai na al’amuran ƙarshen zamani. Sa’ad da muka tsinci kanmu a cikin mafi girman gwaji a dokar Lahadi, sa’ad da tsanantawar da ta gabata ke fara maimaituwa, “ba mu da abin da za mu ji tsoro game da nan gaba sai dai idan muka manta da hanyar da Ubangiji ya bi ya jagorance mu, da koyarwarsa a cikin tarihinmu na baya.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

A lokacin dokar Lahadi za a maimaita “tarihin da ya gabata” a cikin zamanin kafa siffar dabbar a Amurka. Zakin kabilar Yahuda ya buɗe saƙo na ƙarshe, ya kuma jagoranci mutanensa zuwa ga ɓoyayyen tarihin aya ta arba’in. A can Ya koyar da mutanensa kada su tsaya ga fahimtar kalmarsa ta annabci kawai, amma kuma su gane gata da alhakin samun irin ƙwarewar da ta cancanta domin a ƙidaya su cikin waɗanda daga mutanensa za su zama wakilansa a cikin rikici na ƙarshe.

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Ɗaya daga cikin siffofin annabci na waɗannan mutane shi ne cewa sun san yadda za su yi tafiya bisa ga hasken da ke fitowa daga kursiyin mulki. Wannan haske shi ne hasken ɓoyayyar tarihin aya ta arba’in, wanda yake bayyana dalla-dalla ƙwarai irin haɗaɗɗun al’amuran addini, siyasa, zamantakewa da tattalin arziki da suke da hannu wajen kafa siffar dabbar a cikin Amurka. Hasken da ake gane wa game da wannan tsattsarkan tarihi ana samar da shi ta wurin amfani da layi bisa layi, daga nan kaɗan daga can kuma kaɗan, kuma shi ne hasken da yake bayyana tarihin lokacin da za a sāke ƙaddamar da tsanantawar da aka yi a dā.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

Waɗanda suke fahimtar ƙaruwa ta sani su ne masu hikima, kuma ƙaruwa ta sani tana kan samuwar siffar dabbar, kuma masu hikima za su fahimci tarihin samuwar siffar dabbar a duniya tun kafin zuwan wannan tarihin. Yesu, a matsayin Alfa da Omega, kullum yana bayyana ƙarshen abu ta wurin farkon abu.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Yana da muhimmanci a lura cewa sakin layin da ’Yar’uwa White ta bayyana cewa mutanen Allah za su yi tafiya cikin haske mai fitowa daga kursiyin sarauta shi ne ƙarshen babi na farko a cikin Testimonies, juzu’i na tara. Babi na fara ne a shafi na goma sha ɗaya, saboda haka babin ya fara a tara-goma sha ɗaya kuma ya ƙare yana bayyana dokar Lahadi. Yana bayyana lokacin da aka kafa siffar dabbar, kuma aka bayyana mutum dubu ɗari da arba’in da huɗu, amma sai dai idan kana da bangaskiyar ganin wannan babin ta irin wannan hanya.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

Da yake sashe na farko na juzu’i na tara ne, ya buɗe da wannan tantancewar, kuma ya yi amfani da take, Domin Zuwan Sarki. A fili yake yana nuni ba ga Zuwan Almasihu na Biyu kaɗai ba, har ma da misalin budurwai goma, gama taken sashen ya nanata maganar Bulus.

> “Section 1—For the Coming of the King

> “Sashe na 1—Domin Zuwa na Sarki”

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

> “‘Har yanzu ɗan ƙaramin lokaci kaɗan, kuma Mai zuwa zai zo, ba kuwa zai yi jinkiri ba.’ Ibraniyawa 10:37.”

The following two verses are left off, but they contribute to the light in the passage.

An bar ayoyi biyu na gaba a waje, amma suna ƙara haske ga fahimtar wannan sashe.

> For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

> Gama sauran ɗan ƙanƙanin lokaci ne, kuma wanda zai zo zai zo, ba kuwa zai yi jinkiri ba. To, mai adalci zai rayu ta wurin bangaskiya; amma in wani ya ja da baya, raina ba zai ji daɗinsa ba. Amma mu ba na waɗanda suke ja da baya zuwa hallaka ba ne; sai dai na waɗanda suke ba da gaskiya har zuwa ceton rai. Ibraniyawa 10:37–39.

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

Bulusu yana nuni ne ga Habakkuk inda aka bambanta amintattun budurwai masu hikima da waɗanda Bulus ya ce “suna ja da baya zuwa hallaka.” Habakkuk ya faɗa ta wannan hanya:

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Ga shi, ransa wanda ya kumbura ba mai gaskiya ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Lokacin jinkirin Habakkuk shi ne lokacin jinkirin budurwai goma, kuma babin da ya shafi Sarki mai zuwa, dangane da kalmomin Bulus daga Ibraniyawa, yana bayyana cikakkiyar cika da kuma aiwatar da wannan babi a lokacin hatimtar dubu ɗari da arba’in da huɗu. Wannan lokacin ya fara ne a ranar 11 ga Satumba, 2001, kuma ya ƙare a dokar Lahadi, wadda ita ce rikici na ƙarshe na Adventism na Laodicea; wanda a cikin misalin budurwai goma shi ne bayyanar hali a lokacin dokar Lahadi. Sassan ƙarshe na babin suna magana ne game da dokar Lahadi, kuma babin ya fara ne da magana a kan ranar 11 ga Satumba, 2001.

> “The Last Crisis

> “Rikicin Ƙarshe

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> “Muna rayuwa a lokacin ƙarshe. Alamomin zamani masu cika da sauri suna bayyana cewa zuwan Almasihu ya kusa ƙwarai. Kwanakin da muke rayuwa a cikinsu masu tsanani ne kuma masu muhimmanci. Ruhun Allah ana janye shi daga duniya sannu a hankali amma tabbatacce. Annoba da hukunce-hukunce sun riga sun fara saukowa a kan waɗanda suke raina alherin Allah. Masifun da suke faruwa a ƙasa da teku, yanayin zamantakewa marar daidaito, da gargadin yaƙe-yaƙe, duk alamu ne masu razanarwa. Suna yin hasashen abubuwan da suke gabatowa masu girma ƙwarai.”

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

> “Ƙungiyoyin mugunta suna haɗa ƙarfafinsu kuma suna ƙara ƙarfafawa a wuri guda. Suna ƙarfafa kansu domin babban rikici na ƙarshe. Nan ba da daɗewa ba manyan sauye-sauye za su faru a duniyarmu, kuma motsin ƙarshe za su kasance masu sauri.”

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> “Yanayin abubuwa a cikin duniya yana nuna cewa lokuta masu cike da wahala suna gab da auka mana. Jaridun yau da kullum sun cika da alamu na wani mummunan rikici a nan gaba kaɗan. Fāce-fāce da ƙarfin hali suna yawaita faruwa. Yajin-aiki ya zama ruwan dare. Ana aikata sata da kisan kai a ko’ina. Mutanen da aljanu suka mallaka suna ɗaukar rayukan maza, mata, da ƙananan yara. Mutane sun faɗa cikin shakuwa da mugunta, kuma kowane irin mugun aiki yana mamaye ko’ina.”

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> “Maƙiyi ya yi nasara wajen gurɓata adalci da kuma cika zukatan mutane da marmarin neman riba ta son kai. ‘Adalci yana tsaye nesa: gama gaskiya ta fāɗi a titi, madaidaici kuma ba zai iya shiga ba.’ Ishaya 59:14. A cikin manyan birane akwai tarin jama’a da suke rayuwa cikin talauci da ƙuncin rayuwa, kusan ba su da abinci, mafaka, da tufafi; alhali kuwa a cikin waɗannan biranen akwai waɗanda suke da fiye da yadda zuciya za ta iya buri, waɗanda suke rayuwa cikin jin daɗi da almubazzaranci, suna kashe kuɗinsu a kan gidaje da aka ƙawata da kayan alatu, a kan yin ado na kai, ko kuma mafi muni, wajen gamsar da sha’awace-sha’awacen jiki, a kan barasa, taba, da sauran abubuwan da suke lalatar da ikon ƙwaƙwalwa, suna daidaita tunani, kuma suna ƙasƙantar da rai. Kukan ’yan Adam da yunwa ta addaba yana hawa zuwa gaban Allah, alhali kuwa ta kowace irin zalunci da ƙwace mutane suna tara manyan dukiyoyi na ban mamaki.”

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “A wani lokaci, sa’ad da nake a Birnin New York, a lokacin dare an kira ni in ga gine-gine suna tasowa bene a kan bene zuwa sama. An ba da tabbacin cewa waɗannan gine-gine ba sa kamuwa da wuta, kuma an gina su ne domin ɗaukaka masu su da maginansu. Sama da haka kuma har yanzu sama, waɗannan gine-gine suka ci gaba da tashi, kuma a cikinsu aka yi amfani da mafi tsadar kayan gini. Waɗanda waɗannan gine-gine suke nasu ba sa tambayar kansu cewa: ‘Ta yaya za mu fi kyau mu ɗaukaka Allah?’ Ubangiji ba ya cikin tunaninsu.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Na yi tunani: ‘Kaiton, da ma waɗanda suke zuba dukiyarsu ta wannan hanya za su iya ganin tafarkinsu yadda Allah yake ganinsa! Suna tara manyan gine-gine masu ɗaukaka, amma shiryawarsu da ƙirƙire-ƙirƙirensu abin wauta ne ƙwarai a gaban Mai Mulkin sararin samaniya. Ba sa yin nazari da dukan ƙarfin zuciya da na tunani domin su san yadda za su ɗaukaka Allah. Sun rasa ganin wannan, wato farilla ta farko ta mutum.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Yayin da waɗannan manyan gine-gine masu tsayi suke tashi, masu su sun yi farin ciki da girman kai na son kai, domin suna da kuɗin da za su yi amfani da su wajen biyan son zuciyarsu da kuma tayar da kishin maƙwabtansu. Mafi yawan kuɗin da suka zuba ta haka an same su ne ta wurin danniya, ta wurin murƙushe matalauta. Sun manta cewa a sama ana riƙe lissafin kowace hulɗar kasuwanci; kowace mu’amala ta rashin adalci, kowane aikin zamba, a can ake rubuta shi. Lokaci na zuwa sa’ad da a cikin yaudararsu da girman kai na rashin kunya mutane za su kai wani matsayi da Ubangiji ba zai ƙyale su su wuce ba, kuma za su koyi cewa akwai iyaka ga haƙurin Jehobah.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Abin da ya biyo baya da ya bayyana a gabana shi ne gargaɗin gobara. Mutane suka dubi dogayen gine-ginen nan masu tsayi, waɗanda ake zaton ba sa kamuwa da wuta, suka ce: ‘Suna cikin cikakken aminci.’ Amma waɗannan gine-gine suka ƙone ƙurmus kamar an yi su da kwalta. Motocin kashe gobara ba su iya yin kome ba don hana hallakarwar. Ma’aikatan kashe gobara kuma ba su iya sarrafa motocin ba.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “An umurce ni in faɗa cewa sa’ad da lokacin Ubangiji ya yi, in har babu canji da ya faru a zukatan mutane masu girman kai da neman ɗaukaka, mutane za su gane cewa hannun da ya kasance mai ƙarfi wajen ceto zai kasance mai ƙarfi wajen hallaka. Babu wani ikon duniya da zai iya tsayar da hannun Allah. Babu wani kayan gini da za a iya amfani da shi wajen gina gine-gine da zai kiyaye su daga hallaka sa’ad da lokacin da Allah ya ƙayyade ya yi na aiko da sakayya a kan mutane saboda raina dokarsa da kuma saboda son zuciyarsu ta neman ɗaukaka.”

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Ba su da yawa, har ma a cikin malamai da ’yan siyasa masu mulki, waɗanda suke fahimtar abubuwan da suke a tushen yanayin al’umma na yanzu. Waɗanda suke riƙe da akalar gwamnati ba su da ikon warware matsalar lalacewar ɗabi’a, talauci, ƙuncin mabukata, da ƙaruwa laifi. Suna ta faman fafutuka a banza domin su kafa harkokin kasuwanci a kan tushe mafi tabbaci. Da mutane za su fi mai da hankali ga koyarwar maganar Allah, da sun sami mafita ga matsalolin da suke rikita su.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> “Nassosi Masu Tsarki suna bayyana yanayin duniya gab da zuwan Almasihu na biyu. Game da mutanen da ta wajen fashi da ƙwace da zalunci suke tara manyan dukiyoyi, an rubuta cewa: ‘Kun tara wa kanku dukiya domin kwanaki na ƙarshe. Ga shi, ladan ma’aikatan da suka girbe gonakinku, wanda kuka hana su da yaudara, yana kuka: kuma kukan waɗanda suka yi girbin ya shiga kunnuwan Ubangijin Runduna. Kun rayu cikin jin daɗi a duniya, kuka yi rayuwar lalaci; kun ciyar da zukatanku, kamar a ranar yanka. Kun hukunta, kun kuma kashe mai adalci; shi kuwa ba ya tsayayya muku.’ Yaƙub 5:3–6.”

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Amma wa yake karanta gargaɗin da aka bayar ta wurin alamomin zamani masu cika da sauri? Wane tasiri ne ake yi a kan mutanen duniya? Wane canji ne ake gani a halinsu? Ba fiye da abin da aka gani a halin mazaunan duniyar zamanin Nuhu ba. Cike da shagaltuwa da harkokin duniya da nishaɗi, mutanen kafin Tufana ‘ba su sani ba sai da Tufana ya zo, ya tafi da su duka.’ Matiyu 24:39. Sun sami gargaɗin da aka aiko daga sama, amma suka ƙi su saurara. Kuma a yau duniya, wadda gaba ɗaya ba ta kula da muryar gargaɗin Allah, tana ta gaggauta zuwa ga hallaka ta har abada.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

> “An tayar da duniya da ruhun yaƙi. Annabcin sura ta goma sha ɗaya na littafin Daniyel ya kusan kaiwa ga cikakkiyar cikawarsa. Ba da daɗewa ba al’amuran wahala da aka faɗa a cikin annabce-annabce za su faru.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because 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 24:1–8.

> “‘“Ga shi, Ubangiji yana mai da duniya kufai, yana kuma mai da ita kufai marar amfani, yana jujjuya ta gaba ɗaya, yana warwatsa mazaunanta ko’ina.... Domin sun ƙetare dokoki, sun canja ƙa’ida, sun karya madawwamin alkawari. Saboda haka la’ana ta cinye duniya, kuma mazaunan cikinta sun zama kufai.... Murnar garayu ta ƙare, amo na masu farin ciki ya ƙare, farin cikin molo ya ƙare.’ Ishaya 24:1–8.

> “‘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.... Irin ya ruɓe a ƙarƙashin gaɓoɓin ƙasa, rumbunan ajiya sun zama kufai, ɗakunan hatsi sun rushe, gama hatsin ya bushe. Yaya dabbobi suke nishi! garken shanu sun rikice, domin ba su da makiyaya; i, har garken tumaki ma an mai da su kufai.” “Inabin ya bushe, itacen ɓaure ya yi laushi; itacen rumman, itacen dabino kuma, da itacen tuffa, har ma dukan itatuwan jeji, sun bushe: domin farin ciki ya bushe ya rabu da ’ya’yan mutane.” Joel 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

> “‘Zuciyata tana azaba a cikin raina ƙwarai; … ba zan iya yin shiru ba, gama ke, ya raina, kin ji sautin ƙaho, ƙarar yaƙi. Hallaka a kan hallaka ake shela; gama dukan ƙasar ta lalace.’ Irmiya 4:19, 20.”

> “‘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.’ Verses 23–26.

> “‘Na dubi duniya, sai ga shi ba ta da siffa, kuma fanko ce; na kuma dubi sammai, sai ga ba su da haske. Na dubi duwatsu, sai ga suna rawar jiki, dukan tuddai kuma suna karkarwa. Na dubi, sai ga babu mutum, dukan tsuntsayen sammai kuma sun gudu. Na dubi, sai ga ƙasa mai albarka ta zama hamada, dukan biranenta kuma sun rushe.’ Ayoyi 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.

> “‘“Kaitonmu! gama wannan rana mai girma ce, har ba a taɓa samun kamarta ba: ita ce lokacin wahalar Yakubu; amma za a cece shi daga cikinta.” Irmiya 30:7.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Ba dukan mutanen da ke cikin wannan duniya ba ne suka ɗauki ɓangaren maƙiyi gaba da Allah. Ba duka ba ne suka zama marasa aminci. Akwai kaɗan masu aminci waɗanda suke gaskiya ga Allah; gama Yohanna ya rubuta cewa: ‘Ga su nan waɗanda suke kiyaye umarnan Allah, da bangaskiyar Yesu.’ Ru’ya ta Yohanna 14:12. Ba da daɗewa ba za a gwabza yaƙi mai tsanani tsakanin waɗanda suke bauta wa Allah da waɗanda ba sa bauta masa. Ba da daɗewa ba duk abin da za a iya girgizawa za a girgiza shi, domin abubuwan da ba za a iya girgizawa ba su dawwama.

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> “Shaidan ɗalibin Littafi Mai Tsarki ne mai ƙwazo. Ya san cewa lokacinsa kaɗan ne, kuma yana neman a kowane ɓangare ya ƙiɓance aikin Ubangiji a kan wannan duniya. Ba zai yiwu a ba da cikakkiyar fahimta game da irin gogewar mutanen Allah waɗanda za su kasance da rai a kan duniya ba sa’ad da ɗaukakar sama da maimaituwar tsanantawar da aka yi a zamanin da suka gauraya wuri guda. Za su yi tafiya cikin hasken da yake fitowa daga kursiyin Allah. Ta wurin mala’iku za a riƙa samun sadarwa marar yankewa tsakanin sama da ƙasa. Kuma Shaidan, yana kewaye da mugayen mala’iku, yana kuma ikirarin cewa shi Allah ne, zai yi mu’ujizai iri-iri, domin ya ruɗe, in mai yiwuwa ne, har ma zaɓaɓɓu. Mutanen Allah ba za su sami tsaronsu a cikin yin mu’ujizai ba, gama Shaidan zai kwaikwayi mu’ujizai da za a yi. Mutanen Allah da aka gwada aka kuma tabbatar za su sami ƙarfinsu a cikin alamar da aka ambata a Fitowa 31:12–18. Ya kamata su tsayar da ƙafafunsu a kan kalmar rai: ‘An rubuta.’ Wannan kaɗai ne tushen da za su iya tsayawa a kai lafiya ƙalau. Waɗanda suka karya alkawarinsu da Allah a wannan rana za su kasance ba tare da Allah ba kuma ba tare da bege ba.”

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> “Masu bauta wa Allah za a bambanta su musamman ta wurin yadda suke girmama umarni na huɗu, domin wannan shi ne alamar ikon halittar Allah, kuma shaidar ikirarinsa a kan girmamawa da sujada ta mutum. Za a bambanta mugaye ta wurin ƙoƙarinsu na rusa abin tunawa na Mahalicci da kuma ɗaukaka kafa ta Roma. A cikin batun wannan rikici dukan Kiristendam za ta kasu kashi biyu manya, wato waɗanda suke kiyaye umarnan Allah da bangaskiyar Yesu, da kuma waɗanda suke sujada ga dabbar da siffarta, kuma suke karɓar alamarta. Ko da yake coci da ƙasa za su haɗa ƙarfinsu domin tilasta wa kowa, ‘ƙanana da manya, mawadata da matalauta, ’yantattu da bayi,’ su karɓi alamar dabbar, duk da haka mutanen Allah ba za su karɓe ta ba. Ru’ya ta Yohanna 13:16. Annabin Patmos ya ga ‘waɗanda suka yi nasara a kan dabbar, da siffarta, da alamarta, da kuma lambar sunanta, suna tsaye a kan tekun gilashi, suna riƙe da garayun Allah,’ suna kuma rera waƙar Musa da ta Ɗan Rago. Ru’ya ta Yohanna 15:2.”

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

> “Jarabawa da gwaje-gwaje masu ban tsoro suna jiran mutanen Allah. Ruhun yaƙi yana tayar da al’ummai daga wannan ƙarshen duniya zuwa wancan. Amma a tsakiyar lokacin wahalar da ke zuwa,—lokacin wahala irin wanda ba a taɓa yi ba tun da aka kafa al’umma,—zaɓaɓɓun mutanen Allah za su tsaya ba tare da girgizuwa ba. Shaidan da rundunarsa ba za su iya hallaka su ba, gama mala’iku masu ƙarfi ƙwarai za su kāre su.” Testimonies, juzu’i na 9, 11–17.

The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

Mutane dubu ɗari da arba’in da huɗu, waɗanda su ne “mutanen Allah da aka gwada aka tabbatar” mutanensa ne “zaɓaɓɓu,” “za su tsaya ba tare da girgizuwa ba” sa’ad da “tsanantawar da ta gabata” za a maimaita ta. Hasken da za su “yi tafiya a cikinsa” shi ne hasken saƙon hatimi na bakwai, wanda shi ne kukan tsakar dare, wanda kuma shi ne hasken da ke bayyana samuwar siffar dabbar.

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