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# The Book of Daniel - Number Eighty-Five

Littafin Daniyel — Na Tamanin da Biyar

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Bayyana Tafiyar Annabci: Alaƙar Allahntaka ta Muhimman Matakan Tarihi

Author

Jeff Pippenger

Published

February 18, 2024

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One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Shekaru ɗari da ashirin da shida bayan tawaye na 1863, a shekara ta 1989 aka buɗe hatimin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya. Ilimin da aka fara buɗe hatiminsa a waccan shekarar shi ne fahimtar layukan gyara na tarihin mai tsarki, da kuma wahayi cewa dukansu suna daidaici da juna. Sa’an nan kuma a 1992, hasken ayoyi shida na ƙarshe ya fara bayyana a hankali. Gabatarwar farko ta jama’a game da waɗannan gaskiyoyi ta kasance a 1994, kuma batun shi ne layukan gyara. A 1996, aka wallafa wata mujalla mai taken The Time of the End, wadda ta bayyana ayoyi shida na ƙarshe na Daniyel goma sha ɗaya.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

Shekarar 1996 ita ce shekarar da aka tsara saƙon a hukumance, wanda alama ce ta hanya da take daidai da tsara saƙon William Miller a hukumance a shekara ta 1831. Saƙon Miller shi ne shelanta buɗewar shari’a, kuma ayoyi shida na ƙarshe na Daniel goma sha ɗaya su ne shelanta rufe shari’ar. Batun saƙon Miller shi ne lokacin annabci kamar yadda aka bayyana a cikin Littafi Mai Tsarki. Batun ayoyi shida na ƙarshe na Daniel goma sha ɗaya kuwa shi ne Roma ta zamani (sarkin arewa na ƙarya). Hanyar da aka bayyana wa Miller ita ce Ka’idojinsa 14 na Fassarar Annabci. Hanyar da aka bayyana a 1989 kuwa ita ce “layi bisa layi” ta motsin gyara.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Aikin Miller ya haɗa da kafa Maganar Allah a matsayin mai iko, sabanin al’adu da ƙa’idojin papacy da suka kasance suna aiki a duniya har tsawon shekaru dubu ɗaya da ɗari biyu da sittin. Saboda wannan dalili, an fara wallafa saƙon Miller a shekara ta 1831 (ta haka ne aka ba saƙon Miller tsari na doka), daidai shekaru ɗari biyu da ashirin bayan fitar da Littafi Mai Tsarki na King James. Aikin Future for America kuwa shi ne gano rawar da Amurka take takawa wajen warkar da mummunan raunin papacy a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba. Saboda wannan dalili, an wallafa mujallar The Time of the End a shekara ta 1996 (ta haka ne aka ba saƙon tsari na doka), daidai shekaru ɗari biyu da ashirin bayan farkon Amurka a shekara ta 1776.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Ba a gane shekaru ɗari biyu da ashirin da suka ɗaure jigon kowane motsin gyara tare da wani ma’aunin nuni na tarihi ba sai daɗe bayan 11 ga Satumba, 2001, domin sai da bala’i na uku ya iso a wannan kwanan wata Ubangiji ya komo da mutanensa zuwa ga tsoffin hanyoyi na Irmiya sura ta shida, aya ta sha shida da ta sha bakwai. A can ne aka sake gano hasken “lokuta bakwai,” kuma yayin da wannan haske ya bunƙasa sai ya bayyana cewa ɗari biyu da ashirin ne adadin da ke haɗa Daniyel takwas, aya ta sha uku da ta sha huɗu tare. A aya ta sha uku an bayyana wahayin “chazon” na tarihin annabci, kuma a aya ta sha huɗu an bayyana wahayin “mareh” na “bayyanuwa.” Haɗin da ke tsakanin waɗannan ayoyi biyu shi ne abin da Jibrilu ya zo ya koyar wa Daniyel, kuma Daniyel yana wakiltar mutanen Allah a kwanaki na ƙarshe waɗanda za su fahimci haɗin da ke tsakanin waɗannan wahayi biyu.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Wahayin aya ta goma sha uku yana wakiltar “lokuta bakwai” (shekaru dubu biyu da ɗari biyar da ashirin), kuma wahayin aya ta goma sha huɗu yana wakiltar kwanaki dubu biyu da ɗari uku (shekaru). “Lokuta bakwai” a kan mulkin kudu na Yahuda, wanda yake wakiltar Yahuda, Urushalima da Haikali, sun fara a shekara ta 677 K.H., kuma shekaru dubu biyu da ɗari uku da ke bayyana maidowar Urushalima da Haikali sun fara a shekara ta 457 K.H.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Shekaru ɗari biyu da ashirin ne suka haɗa waɗannan wahayi biyu wuri guda, kuma an gane lambar ɗari biyu da ashirin a matsayin alama ta alaƙar da ke tsakanin tattake runduna da Wuri Mai Tsarki da ikon hallakarwa na arna da na papanci suka yi, abin da aka wakilta a matsayin warwatsewa da fushin Allah. Shekaru ɗari biyu da ashirin sun haɗa wahayin aikin Shaidan na tattake Wuri Mai Tsarki da kuma wahayin aikin ibada na mayar da wannan Haikali ɗaya. Saboda haka, shekaru ɗari biyu da ashirin alama ce da ke wakiltar tsattsarkar alaƙa.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Kamar yadda tafiyar Millerite ta ƙare a tawaye na shekara ta 1863, sa’an nan kuma bayan shekaru ɗari da ashirin da shida tafiyar mala’ika na uku ta iso, ta haka tana jaddada cewa waɗannan tafiyoyi biyu suna da alaƙa ta hanyar alamar annabci ta “sau bakwai” (ɗari da ashirin da shida), haka nan kuma shekaru ɗari biyu da ashirin sun haɗa kafuwar saƙon Littafi Mai Tsarki da Miller ya yi a 1831 da wallafar Littafi Mai Tsarki na King James a 1611; haka ma wannan lokaci ɗaya ya haɗa Future for America da farkon Amirka, yayin da yake bayyana ƙarshen Amirka.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

A ranar 22 ga Oktoba, 1844, Manzon Alkawari ya zo cikin haikali nan da nan, wanda Shi ne ya gina a cikin shekaru arba’in da shida daga 1798, ƙarshen fushin farko, har zuwa 1844, ƙarshen fushin ƙarshe. Zuwansa cikin haikalin ya rigaya ya samu gabaci ta wurin zubowar Ruhu Mai Tsarki a cikin motsin Kukan Tsakar Dare, wanda shigowar Almasihu cikin nasara zuwa Urushalima ta riga ta kwatanta a annabce. Waɗannan shaidu biyu suna tabbatar da cewa idan aka maimaita motsin Kukan Tsakar Dare a cikin kwanaki na ƙarshe, Almasihu zai kasance ya gina haikalin mutum dubu ɗari da arba’in da huɗu. Waɗannan motsi biyu inda Kukan Tsakar Dare na misalin budurwai goma yake cika suna daidaita da juna.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Sau da yawa ana mai da hankalina ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma wawaye. An cika wannan misali kuma za a cika shi daidai yadda yake har zuwa ga kowane daki-daki, gama yana da wani amfani na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, an cika shi kuma zai ci gaba da kasancewa gaskiyar yanzu har zuwa ƙarshen zamani.” Review and Herald, 19 ga Agusta, 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Tarihin Millerites (motsin mala’ika na fari), yana wakiltar bayyanar ikon Allah mai ƙaruwa a hankali wadda ta fara ne sa’ad da aka buɗe littafin Daniyel a shekara ta 1798. Ikon ya ƙaru sa’ad da mala’ikan Ru’ya ta Yohanna sura ta goma ya sauko a ranar 11 ga Agusta, 1840. Sa’an nan rashin cikar bege na farko na ranar 19 ga Afrilu, 1844 ya zo, kuma a ƙarshe ya kai ga zubowar Ruhu Mai Tsarki a taron sansani na Exeter da ya fara a ranar 12 ga Agusta, 1844, kuma ya ci gaba da bazuwa kamar igiyar ruwa mai ƙarfi a kan ƙasar har zuwa 22 ga Oktoba, 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Tarihin Future for America (motsin mala’ika na uku), yana wakiltar ƙara bayyanuwar ikon Allah wadda ta fara sa’ad da aka buɗe littafin Daniyel a shekara ta 1989. Ikon ya ƙaru sa’ad da mala’ikan Wahayi goma sha takwas ya sauko a ranar 11 ga Satumba, 2001. Sa’an nan kuma sai takaicin farko na ranar 18 ga Yuli, 2020 ya zo, wanda a ƙarshe zai kai ga zubowar Ruhu Mai Tsarki wanda zai ci gaba da bazuwa kamar gobarar dawa a kan duniya har sai Mika’ilu ya tashi, kuma lokacin gwaji na ɗan’adam ya rufe.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

A ranar 22 ga Oktoba, 1844, annabce-annabce da dama sun cika; ta haka ne aka gane cewa a dokar Lahadi da take gabatowa nan ba da daɗewa ba, annabce-annabce da dama za su sāke cika. Ɗaya daga cikin waɗannan annabce-annabcen shi ne jinkirin wahayin kamar yadda aka wakilta a cikin Habakkuk sura ta biyu. Habakkuk sura ta biyu ta bayyana gogewar motsin mala’ika na fari da na uku duka biyun. Duka waɗannan motsin biyu suna fuskantar muhawara game da sahihiyar hanyar fahimtar Littafi Mai Tsarki, wadda ake aiwatarwa tsakanin wakilan wannan motsi da mutanen da aka zaɓa a dā, waɗanda ake wucewa a gefe a yayin tafiyar wannan muhawara.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Saƙon da masu tsaro na tarihin mala’ika na fari za su kāre shi ne tantance gaskiyoyi (duwatsun ado na Miller), waɗanda a ƙarshe aka wakilta a kan tsararrun zane-zane biyu masu tsarki na 1843 da 1850. A cikin tafiyar muhawarar za a yi wani baƙin ciki na rashin cika tsammani wanda ya nuna rabuwa daga ajin biyu masu gaba da juna, da kuma kira zuwa ga zurfafa tsarkake kai ga masu aminci.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Sa’an nan Habakkuk ya bayyana bambanci tsakanin rukunai biyu da suke cikin aikin gwajin muhimman gaskiyoyi na tushe. Wannan aikin gwaji, wanda ya haɗa da muhawarar da ta gudana tsakanin rukunai biyun da ta yi shiru a ranar 22 ga Oktoba, 1844, ya ƙare dai-dai a inda sura ta biyu ta Habakkuk ta ƙare.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Amma Ubangiji yana cikin haikalinsa mai tsarki; bari dukan duniya ta yi shiru a gabansa. Habakkuk 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

Ubangiji ya shigo cikin haikalinsa na Millerite ba zato ba tsammani, kuma a sa’an nan dukan duniya ta yi shiru, gama Ranar Kafara ta antitypical ta iso, kuma shari’ar matattu ta fara. Tarihin annabci na Habakkuk sura ta biyu ya ƙare a ranar 22 ga Oktoba, 1844, kuma Yesu kullum yana danganta ƙarshen abu da farkon abu. Farkon wahayi biyu na shekaru dubu biyu da ɗari biyar da ashirin na tattaka wuri mai tsarki da runduna, da kuma wahayin maido da wuri mai tsarki da runduna, sun fara tare, amma an raba su da shekaru ɗari biyu da ashirin, kuma lokacin da suka ƙare, an bayyana cewa sun ƙare, a Habakkuk sura ta BIYU aya ta ASHIRIN.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

A cikin dokar Lahadi mai zuwa ba da daɗewa ba, annabce-annabce da dama za su cika. Ɗaya daga cikin waɗannan annabce-annabcen shi ne jinkirin wahayin kamar yadda aka wakilta a Habakkuk sura ta biyu. Habakkuk sura ta biyu tana bayyana abin da ƙungiyar mala’ika na farko da ta mala’ika na uku suka fuskanta. Duka waɗannan ƙungiyoyi biyu sun gamu da muhawara game da ingantacciyar hanyar binciken Littafi Mai Tsarki, wadda ake aiwatarwa tsakanin waɗanda suke wakiltar ƙungiyar da kuma mutanen da aka taɓa zaɓa a dā, waɗanda ake ƙetarewa a cikin tafiyar wannan muhawara.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Saƙon da ya kamata masu gadin tarihin mala’ika na uku su kāre shi ne tantance gaskiyoyin nan (duwatsun daraja na Miller), waɗanda a ƙarshe aka wakilta a kan taswirori biyu masu tsarki na 1843 da 1850. A cikin tafiyar muhawarar, an sami wani babban baƙin ciki da ya nuna rabuwa tsakanin aji biyu masu gaba da juna, tare da kira zuwa ga zurfafa keɓantuwar kai ga masu aminci. Sa’an nan Habakkuk ya fayyace bambancin da yake tsakanin waɗannan aji biyu da suke cikin tsarin gwada gaskiyoyin tushe. Wannan tsarin gwaji, wanda aka wakilta ta wurin muhawarar tsakanin waɗannan aji biyu, zai ƙare gaba ɗaya a dokar Lahadi mai zuwa nan ba da daɗewa ba, a daidai inda babi na biyu na Habakkuk ya ƙare.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Amma Ubangiji yana cikin haikalinsa mai tsarki: bari dukan duniya ta yi shiru a gabansa. Habakkuk 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

Ubangiji zai shiga cikin haikalin mutanen dubu ɗari da arba’in da huɗu ba zato ba tsammani, kuma sa’an nan dukan duniya za ta yi shiru, gama Ranar Kafara ta misali na gaskiya za ta kai ga shari’ar masu rai. Tarihin annabci na Habakkuk sura ta biyu yana ƙarewa a dokar Lahadi mai zuwa nan ba da daɗewa ba, kuma Yesu kullum yana danganta ƙarshen abu da farkon abu.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Shari’ar masu rai ta fara ne a ranar 11 ga Satumba, 2001, amma shari’ar tsari ne. Wannan tsari yana farawa ne da gidan Allah, sa’an nan ya kai ga wani matsayi inda hukunci yake sauka a kan waɗanda suke a wajen gidan Allah. Sa’ad da aka rushe manyan gine-ginen Birnin New York, hukuncin da mala’ikan hatimi ya wakilta, yana bi ta cikin Urushalima yana sa alama a kan waɗanda suke nishi suna kuka saboda abubuwan banƙyama da ake yi a cikin ikilisiya, haka kuma abubuwan banƙyama da ake yi a cikin ƙasar, ya fara. A dokar Lahadi mai zuwa nan ba da daɗewa ba, Almasihu zai riga ya gama aikin gina haikalin mutane dubu ɗari da arba’in da huɗu, kuma mala’ikun hallaka za su kawo hukunci a kan Urushalima.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Sai a ɗaga mutum dubu ɗari da arba’in da huɗu a matsayin tuta, sa’an nan kuma shari’ar masu rai ta fara domin sauran garken, wanda Edom, Mowab, da manyan daga cikin ’ya’yan Ammon suke wakilta a Daniyel sura ta goma sha ɗaya, aya ta arba’in da ɗaya.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Ko ana la’akari da motsin Millerite na mala’ika na fari ko kuwa babbar motsi ta mala’ika na uku, cikakken tarihin motsin gyarawa yana wakiltar wani ƙaruwa mai ci gaba na bayyanuwar gaskiya, wadda take kaiwa kololuwarta da zubar da Ruhu Mai Tsarki. Zubar da Ruhu Mai Tsarki ita ce cibiyar annabce-annabcen kwanaki na ƙarshe. Wannan ne ya sa budurwai marasa hikima ba su da mai, amma masu hikima suna da shi. Man shi ne ruwan sama.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> Suna cewa, In mutum ya kori matarsa, ta rabu da shi, ta zama ta wani mutum dabam, zai sāke komawa gare ta ne? Ashe, wannan ƙasa ba za ta ƙazantu ƙwarai ba? Amma ke, kin yi karuwanci da masoya masu yawa; duk da haka, ki komo gare Ni, in ji Ubangiji. Ɗaga idanunki zuwa wurare masu tsawo, ki duba inda ba a kwana da ke ba. A gefen hanyoyi kin zauna kina jiransu, kamar Balarabe a jejin hamada; kin ƙazantar da ƙasar da karuwancinki da muguntarki. Saboda haka aka hana ruwan sama zuba, ba a kuwa sami ruwan ƙarshen damina ba; kuma kina da goshin karuwa, kin ƙi jin kunya. Ashe, tun daga wannan lokaci ba za ki yi kira gare Ni ba, kina cewa, Ubana, Kai ne jagoran ƙuruciyata? Irmiya 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

A cikin wannan nassi (kuma dukan annabawa suna magana game da kwanakin ƙarshe), Allah ya bayyana cewa mutanensa sun yi karuwanci, har ya kai ga suna da goshin karuwa. Karuwar kwanakin ƙarshe ita ce ikon Paparoma, kuma goshi yana wakiltar yanke shawara da gangan. Mutanen Allah na kwanakin ƙarshe mugaye ne, amma Allah yana gabatar da kira na ƙarshe, ko da yake sun kai wani matsayi inda suka zo ga irin wannan shawara ɗaya da karuwar. Sun haɓaka hali da ƙarni na huɗu yake wakilta, inda suke shirye su bauta wa rana kamar yadda aka wakilta a cikin ƙarni na huɗu na sura ta takwas ta Ezekiyel.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Lokaci ya yi da haske na gaskiya zai haskaka a tsakiyar duhun ɗabi’a. An aika saƙon mala’ika na uku zuwa ga duniya, yana gargaɗin mutane kada su karɓi alamar dabbar ko ta surarta a goshinsu ko a hannuwansu. Karɓar wannan alama na nufin zuwa ga irin wannan shawara da dabbar ta yi, da kuma goyon bayan ra’ayoyi iri ɗaya, cikin hamayya kai tsaye da maganar Allah. Game da dukan waɗanda suka karɓi wannan alama, Allah ya ce, ‘Shi ma zai sha ruwan inabin fushin Allah, wanda aka zuba ba tare da gaurayawa ba cikin ƙoƙon hasalarsa; kuma za a azabtar da shi da wuta da kibiritu a gaban mala’iku masu tsarki, da kuma a gaban Ɗan Ragon.’” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Irmiya yana bayyana mutanen Allah na kwanaki na ƙarshe a matsayin waɗanda tuni suke da goshin karuwa. Suna dab da karɓar alamar dabbar domin su “mugaye” ne. A cikin nassin da aka ambata yanzu Sister White ta ci gaba da cewa:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> “Idan an gabatar muku da hasken gaskiya, yana bayyana Asabar ta umarni na huɗu, yana kuma nuna cewa babu wani tushe a cikin maganar Allah domin kiyaye Lahadi, amma duk da haka har yanzu kuna manne wa Asabar ta ƙarya, kuna ƙin tsarkake Asabar wadda Allah yake kira ‘ranata mai tsarki,’ sai ku karɓi alamar dabbar. Yaushe ne wannan yake faruwa?—Sa’ad da kuka yi biyayya ga dokar da ta umarce ku ku daina aiki a ranar Lahadi ku bauta wa Allah, alhali kuna sane cewa babu ko kalma guda a cikin Littafi Mai Tsarki da ke nuna cewa Lahadi wani abu ne dabam da ranar aiki ta yau da kullum, kun yarda ku karɓi alamar dabbar, kuma kun ƙi hatimin Allah. Idan muka karɓi wannan alama a goshinmu ko a hannuwanmu, hukunce-hukuncen da aka furta a kan masu rashin biyayya dole ne su sauko a kanmu. Amma hatimin Allah mai rai ana sa shi a kan waɗanda da lamiri mai tsabta suke kiyaye Asabar ta Ubangiji.”

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> “‘Sai Allah ya ga cewa muguntar mutum ta yi girma a duniya, kuma dukan tunanin zucin zuciyarsa mugunta ce kawai kullum…. Duniya kuma ta lalace a gaban Allah, kuma duniya ta cika da tashin hankali…. Sai Allah ya ce wa Nuhu, Ƙarshen dukan masu rai ya zo a gabana; gama duniya ta cika da tashin hankali ta wurinsu; kuma, ga shi, zan hallaka su tare da duniya.’ Za a kawar da su ne domin sun ƙazantar da duniya wadda Allah ya halitta domin jama’a masu adalci su more ta.”

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> “‘Kamar yadda yake a kwanakin Nuhu,’ in ji Almasihu, ‘haka ma zai kasance a kwanakin Ɗan Mutum.’ Ashe ba haka yake ba? Duk wanda zai duba jaridun yau da kullum zai ga dogon jerin laifuffuka—buguwar giya, sata, fashi, almundahana, kisankai. Wani lokaci ma ana kashe iyalai gaba ɗaya, domin a biya wa mutumin nan muguwar sha’awarsa ta mallakar kuɗi ko dukiyar da ba tasa ba. Lallai duniya tana ƙara zama kamar yadda take a kwanakin Nuhu, domin mutane suna wulaƙanta umarnan Allah a fili.” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Irmiya yana tantance mutanen Allah na kwanaki na ƙarshe waɗanda suke gab da rusuna wa rana, kuma sa’ad da ya yi haka ya bayyana cewa, “An hana ruwan sama, kuma ba a yi ruwan ƙarshen ba; kuma kina da goshi irin na karuwa, kin ƙi jin kunya.” “Miyagu” daga cikin mutanen Allah a kwanaki na ƙarshe ba sa karɓar ruwan ƙarshen, kuma sun ƙi jin kunya, gama tunaninsu sun zama mugaye kullum, kamar yadda tarihin Nuhu yake wakilta, haka kuma da dakunan siffofi a cikin ƙazanta ta biyu ta Ezekiyel sura ta takwas.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Irmiya ya nuna mugaye marasa kunya na mutanen Allah a kwanaki na ƙarshe su “yi kuka” “daga” wannan “lokaci” zuwa ga “mai shiryar da” “ƙuruciyarsu.” Mai shiryar da ƙuruciyar Adventism shi ne alluna biyu na Habakkuk da duwatsu masu daraja da aka wakilta a kansu. Bege kaɗai na kuɓuta daga muguntar da take gab da jawo mutuwa ta har abada a kan mugaye na mutanen Allah a kwanaki na ƙarshe shi ne a yi kuka ga Allah wanda shi ne mai shiryarwa a farkon farko, wanda ya iso a “lokacin ƙarshe” a shekara ta 1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Babban batun a tarihin mala’ika na farko ko na uku shi ne ko za ka karɓi ko ba za ka karɓi ruwan sama na ƙarshe ba. Ruwan sama na ƙarshe ya fara ne sa’ad da al’ummai suka husata a ranar 11 ga Satumba, 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “A wannan lokaci, sa’ad da aikin ceto yake dab da ƙarewa, wahala za ta zo a bisa duniya, kuma al’ummai za su yi fushi, duk da haka za a kange su domin kada su hana aikin mala’ika na uku. A wannan lokaci ne ‘ruwan sama na ƙarshen zamani,’ ko wartsakarwa daga gaban Ubangiji, za su zo, domin su ba da iko ga murya mai ƙarfi ta mala’ika na uku, kuma su shirya tsarkaka su tsaya a lokacin da annobai bakwai na ƙarshe za a zubo su.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Ruwan sama na ƙarshe,” wanda kuma ake bayyana shi da suna “warkarwar,” ya fara ne sa’ad da al’ummai suka fusata, kuma a wannan lokaci ne “aikin ceto” ya fara rufewa. Mala’iku huɗu na Ru’ya ta Yohanna bakwai suna riƙe da iskoki huɗu domin hana su, yayin da ake kammala hatimin dubu ɗari da arba’in da huɗu; kuma a cikin Ezekiyel sura tara, an wakilci wannan aiki ta wurin mala’iku suna sa alama a goshin waɗanda suke nishi da kuka saboda ƙazamai da ake aikatawa a Urushalima. A ranar 11 ga Satumba, 2001 mala’ikun suka fara aikin rufewa na sa alama a goshin dubu ɗari da arba’in da huɗu.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Aikin ƙarshe na mala’ika na uku yana cika ne a lokacin zubowar ruwan sama na ƙarshe, wanda kuma shi ne “wartsakewar”, wanda saƙo ne.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

> Ga waɗanda ya ce musu, “Wannan ita ce hutu wadda za ku sa masu gajiya su huta da ita; kuma wannan ita ce wartsakewa”: duk da haka ba su so su saurara. Ishaya 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Saƙon da suka ƙi su ji a cikin Ishaya shi ne saƙon da ake isarwa ta bakin masu yin tuntuɓin harshe, kuma shi ne saƙon gwaji da ke wakiltar tsarin “layi bisa layi.”

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Amma maganar Ubangiji ta zama musu umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can; domin su tafi, su fāɗi da baya, a kakkarya su, a kama su da tarko, a kama su. Saboda haka ku ji maganar Ubangiji, ku mutane masu reni, masu mulkin wannan jama’a da ke Urushalima. Domin kun ce, Mun ƙulla alkawari da mutuwa, tare da lahira kuma muna da yarjejeniya; sa’ad da bulalar ambaliya za ta ratsa, ba za ta zo mana ba: gama mun mai da ƙarya mafakarmu, kuma a ƙarƙashin yaudara muka ɓoye kanmu. Ishaya 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Maganar Ubangiji, wadda ita ce saƙon hutawa da wartsakewa (ruwan sama na ƙarshe), wadda take sa su “tafi, su fāɗi a baya, a karya su, a kama su da tarko, a kuma cafke su,” an ba da ita ga “mazan masu ba’a, waɗanda suke mulkin wannan jama’a da ke Urushalima.” Urushalima ce wurin da mala’iku suke sa alama a kan waɗanda suke nishi suna kuka, kuma dattawan farko da suka ci amanar amana su ne na farkon fāɗuwa.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “An sa alamar ceto a kan waɗanda ‘suke nishi kuma suke kuka saboda dukan abubuwan ƙyama da ake aikatawa.’ Yanzu mala’ikan mutuwa yana fita, kamar yadda aka wakilta a cikin wahayin Ezekiyel ta wurin mutanen da suke da makaman kisa, waɗanda aka ba su umarni cewa: ‘Ku kashe gaba ɗaya tsofaffi da matasa, ’yan mata, da ƙananan yara, da mata; amma kada ku kusanci kowane mutum wanda alamar take a kansa; kuma ku fara daga haikalina.’ Annabin ya ce: ‘Sai suka fara daga dattawan da suke a gaban gidan.’ Ezekiyel 9:1–6. Aikin hallaka yana farawa ne a tsakanin waɗanda suka yi ikirarin zama masu tsaron ruhaniya na mutane. Masu gadi na ƙarya su ne na farko da za su fāɗi. Babu masu tausayi ko masu rangwame. Maza, mata, ’yan mata, da ƙananan yara suna halaka tare.” The Great Controversy, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

Za mu ci gaba da yin magana game da ƙaruwar sani da ta zo a 1989, a talifi na gaba.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Shi wanda yake ganin abin da yake ƙarƙashin fuska, wanda yake karanta zukatan dukan mutane, ya ce game da waɗanda suka sami babban haske: ‘Ba su shan baƙin ciki ko mamaki saboda yanayinsu na ɗabi’a da na ruhaniya.’ Hakika, sun zaɓi hanyoyinsu na kansu, kuma ransu yana jin daɗi cikin abubuwan banƙyama nasu. Ni ma zan zaɓa musu ruɗe-ruɗensu, in kuwa kawo musu abubuwan da suke tsoro; domin sa’ad da na kira, ba wanda ya amsa; sa’ad da na yi magana, ba su saurara ba: amma suka aikata mugunta a gabana, suka kuma zaɓi abin da ban ji daɗinsa ba.’ ‘Allah kuwa zai aiko musu da ruɗi mai ƙarfi, domin su gaskata ƙarya,’ domin ba su karɓi ƙaunar gaskiya ba, domin su sami ceto, ‘amma sun ji daɗi cikin rashin adalci.’ Ishaya 66:3, 4; 2 Tassalunikawa 2:11, 10, 12.”

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Malamin sama ya yi tambaya: ‘Wace ruɗu ce mafi ƙarfi da za ta iya yaudarar tunani fiye da riƙon cewa kuna ginawa bisa tushe mai kyau, kuma Allah yana karɓar ayyukanku, alhali kuwa a zahiri kuna aiwatar da abubuwa masu yawa bisa ga hikimar duniya kuma kuna yin zunubi ga Jehobah? Kai, babban yaudara ne, ruɗu mai jan hankali ne, wanda yake mamaye tunani sa’ad da mutane waɗanda a dā sun san gaskiya, suka rikita siffar ibada da ruhunta da ikonta; sa’ad da suke ɗauka cewa su masu arziki ne, sun ƙaru da dukiya, kuma ba su bukatar kome ba, alhali kuwa a zahiri suna bukatar kome da kome.’” Testimonies, juzu’i na 8, 249, 250.

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