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

Littafin Daniyel — Na Dari da Ashirin da Uku

Unveiling the Prophetic Significance of Daniel 11:40

Bayyana Muhimmancin Annabci na Daniel 11:40

Author

Jeff Pippenger

Published

March 8, 2024

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Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Aya ta arba’in na Daniyel goma sha ɗaya na ɗaya daga cikin ayoyi mafi zurfi a cikin Maganar Allah, kamar yadda Daniyel sura ta takwas, aya ta goma sha huɗu ma take. Kogin Hiddekel yana wakiltar aya ta arba’in, kuma Kogin Ulai yana wakiltar Daniyel sura ta takwas, aya ta goma sha huɗu.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Aya ta arba’in ta fara da kalmomin nan, “kuma a lokacin ƙarshe,” ta haka tana bayyana sarai cewa farkon ayar shi ne 1798. Kalmomi hamsin da ɗaya na ayar an buɗe hatiminsu a 1989, sa’ad da aka gane cewa suna nuna rushewar Tarayyar Soviet a wancan lokaci. Waɗannan kalmomi hamsin da ɗaya da suke cikin ayar suna wakiltar duka lokacin ƙarshe a 1798, sa’an nan kuma wani lokacin ƙarshe a 1989. Alfa da Omega ya sa hannunsa a kan ayar domin dukan waɗanda suke shirye su gani su kuma ji. Lokacin ƙarshe ga motsin mala’ika na farko da na uku duka an wakilta su a cikin wannan aya guda.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Ayã ta gaba tana bayyana lokacin da papacy, wadda aka wakilta a matsayin sarkin arewa, za ta ci Amurka da yaƙi, wadda aka wakilta a matsayin ƙasa mai ɗaukaka, a lokacin dokar Lahadi da ke gab da zuwa a Amurka. Saboda haka, ko da yake kalmomin aya ta arba’in suna bayyana lokacin ƙarshe a shekara ta 1798, a matsayin mafari, da kuma lokacin ƙarshe a shekara ta 1989, a matsayin ƙarshe, hakikanin gaskiya ita ce, tarihin annabci da aka wakilta a aya ta arba’in ba ya ƙarewa sai a aya ta arba’in da ɗaya, lokacin da sarkin arewa ya ci ƙasa mai ɗaukaka da yaƙi. Wannan yana nufin cewa tarihin daga rushewar Tarayyar Soviet a shekara ta 1989 har zuwa dokar Lahadi da ke gab da zuwa a aya ta arba’in da ɗaya, yana wakiltar tarihin Amurka tun daga Shugaba Ronald Reagan har zuwa dokar Lahadi da ke gab da zuwa. Wannan tarihi ya haɗa da 11 ga Satumba, 2001, da abin da ya biyo baya har zuwa sa’ar babbar girgizar ƙasa ta Ru’ya ta Yohanna sura ta goma sha ɗaya.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Lokacin da aka fara buɗe ayar, an kawo wata gardama a kan gaskiyar cewa “iƙirarin da Pippenger ya yi, cewa ayar tana wakiltar tarihin 1798 har zuwa dokar Lahadi, iƙirari ne marar ma’ana, domin ayoyi a cikin Littafi Mai Tsarki ba sa taɓa wakiltar irin waɗannan dogayen lokutan tarihi.” Ba mu taɓa yin tunani a kan manufar ko akwai wani iyaka ga tsawon lokacin da za a iya ƙunsa a cikin aya ɗaya ba, amma nan da nan muka tuna cewa Wahayi sura ta goma sha uku, aya ta goma sha ɗaya, tana bayyana ainihin wannan tarihin ɗaya, kuma tana yin haka a cikin aya ɗaya. Tarihin dabbar ƙasa ya fara ne a 1798, kuma maganar dabbar ƙasa kamar maciji, tana cika ne a dokar Lahadi mai gabatowa nan ba da jimawa ba.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “Kuma sa’ad da Fafaroma, bayan an kwace masa ƙarfinsa, aka tilasta masa ya daina tsanantawa, Yahaya ya ga wani sabon iko yana tasowa domin ya maimaita muryar macijin, ya kuma ci gaba da wannan aikin nan na zalunci da saɓo. Wannan ikon, na ƙarshe da zai yi yaƙi da ikilisiya da kuma dokar Allah, an wakilta shi ta wurin dabba mai ƙaho kamar na rago.” Signs of the Times, Nuwamba 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Idan mutum yana son yin magana daidai gwargwado ta fuskar fasaha, aya ta arba’in tana ƙunshe da tarihin 1798 har zuwa aya ta arba’in da ɗaya, kuma a cikin aya ta arba’in da ɗaya an fayyace dokar Lahadi; saboda haka, ba kamar aya guda ɗaya a cikin Ru’ya ta Yohanna sura ta goma sha uku ba, aya ta arba’in a zahiri ta ɗan fi gajarta kaɗan, domin dokar Lahadi tana cikin aya ta gaba, alhali kuwa, a cikin Ru’ya ta Yohanna sura ta goma sha uku, daga 1798 zuwa dokar Lahadi duka suna cikin aya guda ɗaya. ’Yar’uwa White ta sanar da mu cewa “layin annabci guda ɗaya” da yake cikin littafin Daniyel an ci gaba da ɗauka a cikin littafin Ru’ya ta Yohanna, kuma Ru’ya ta Yohanna sura ta goma sha uku, aya ta goma sha ɗaya, cikin sauƙi tana wucewa kai tsaye a kan aya ta arba’in, idan ka zaɓi amfani da ƙa’idar layi bisa layi.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Sa’ad da ka yi amfani da ƙa’idar layi a kan layi, za ka gano cewa wakilcin dabbar ƙasa ta Ru’ya ta Yohanna sura goma sha uku (Amurka) a aya ta arba’in—wadda a cikin aya ta arba’in ake wakilta ta da “kekuna, jiragen ruwa da mahaya dawakai”—yana sauyawa daga dabba mai kama da ɗan rago mai ƙaho biyu a shekara ta 1798 zuwa dabba mai magana kamar maciji a dokar Lahadi mai gabatowa nan ba da daɗewa ba; haka kuma, dabbar mai kama da ɗan ragon tana da ƙaho biyu.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Aya ta arba’in, tana kuma wakiltar shekaru saba’in na alama lokacin da aka manta da karuwar Taya, gama shekaru saba’in na alama suna kamar kwanakin sarki guda ɗaya, kuma sarki mulki ne. Bisa ga aya ta arba’in, da kuma layin Ru’ya ta Yohanna sura ta goma sha uku, mulkin annabcin Littafi Mai Tsarki da yake mulki na tsawon shekaru saba’in na alama na Ishaya sura ta ashirin da uku shi ne dabbar ƙasa, wadda take da ƙahoni biyu na ƙarfi. Dabbar ƙasar ta fara da ƙahoni biyu na ƙarfi masu wakiltar Jamhuriyanci da Furotestantanci, amma yayin da tarihin aya ta arba’in yake gabatowa cikar sa a aya ta arba’in da ɗaya, sai a gane ƙarfafanta biyu na annabci a matsayin “jiragen ruwa” (ƙarfin tattalin arziki), da “karusai da mahayan dawakai” (ƙarfin soja).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

A cikin shekaru saba’in na alama na Ishaya sura ta ashirin da uku, karuwar Taya, wadda a aya ta arba’in ita ce sarkin arewa, an manta da ita. Amma a ƙarshen waɗannan shekaru saba’in na alama za ta sāke yin fasikanci tare da sarakunan duniya, kamar yadda aka yi a cikin tarihin da ya gabaci rushewar Tarayyar Soviet lokacin da dukan masana tarihi suka tabbatar cewa Shugaba Reagan ya kulla wata ɓoyayyiyar haɗaka da magabcin Almasihu na annabcin Littafi Mai Tsarki domin a kawo ƙarshen Tarayyar Soviet. A lokacin da ya gabaci 1989 Reagan ya riga ya fara wata ɓoyayyiyar haramtacciyar dangantaka da mutumin zunubi, saboda haka makaɗan Nebukadnezzar suka fara atisayen waƙar da karuwar da aka manta da ita ta fara rerawa. Hidimar Yohanna Bulus na II ta duniya baki ɗaya wadda ba ta da tamka, a cikin wannan tarihin kuwa, ita ce farkon “waƙa da rawa” da ta sa “dukan duniya” suka “yi mamakin dabbar.”

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Aya ta arba’in kuma tana wakiltar tarihin Adventism na Laodiceya, wanda ya fara a shekara ta 1798 a matsayin Sardis; sa’an nan waɗanda suke cikin Sardis suka karɓi hasken da aka buɗe hatiminsa, sannan motsin Philadelfiya ya fito daga Sardis. Lokacin da motsin Philadelfiya ya ƙi hasken shekara ta 1856, sai suka sauya daga kasancewa motsi zuwa cocin Laodiceya a shekara ta 1863. Saboda haka, an ƙaddara wa waccan coci a tofar da ita daga bakin Ubangiji a aya ta arba’in da ɗaya, wadda ita ce dokar Lahadi mai zuwa nan ba da daɗewa ba. Aya ta arba’in tana wakiltar ba kawai tarihin Amurka ba, har ma da tarihin Adventism na Laodiceya.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

An bai wa Adventisancin Laodicea hasken Allahntaka na Maganar Allah domin ya zama maƙalarsa kuma ƙarfinsa ba, haka ma aka bai wa gwamnatin Amurka hasken Allahntaka na Kundin Tsarin Mulkin Amurka domin ya zama maƙalarta kuma ƙarfinta. Dukansu sun fara a annabce a matsayin ƙahoni a shekara ta 1798, kuma a ƙarshen shekaru saba’in na alama, ƙahon Jamhuriyya mai ridda da ƙahon Furotesta mai ridda za su haɗu su zama ƙaho ɗaya, su yi magana kamar maciji.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Ƙahonni biyu na aya ta arba’in su ne gwamnati da kuma zaɓaɓɓiyar ikkilisiya, waɗanda suke wakiltar layuka biyu na annabci da suke tafiya tare, gama an wakilta su a matsayin ƙaho biyu a kan dabba guda. Duk inda dabbar ta tafi, ƙahonnan biyu ma suna tafiya, kuma suna yin haka a cikin tarihin annabci guda ɗaya. Ƙahon Furotestantanci yana da yanayi na annabci mai fuska biyu, wanda Laodicea da Philadelphia suke wakilta. Ƙahon Republicanism ma yana da yanayi na annabci mai fuska biyu, wanda jam’iyyun siyasa na Republican da Democratic suke wakilta. Na biyun cikin yanayi mai fuska biyu na kowane ƙaho, yana fitowa a ƙarshe kuma yana fitowa ya fi tsawo, bisa ga Daniyel sura ta takwas.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Sa’an nan na ɗaga idanuna, na duba, sai ga shi, a tsaye a gaban kogin akwai rago mai ƙaho biyu; ƙahonin biyun kuma masu tsayi ne; amma ɗaya ya fi ɗayan tsayi, kuma wanda ya fi tsayi ya fito ne a baya. Daniyel 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

An misalta siffofi biyu-biyu na kowane ƙaho a cikin layin Almasihu ta wurin Sadukiyawa da Farisiyawa; abin da a cikin ƙahon Republican ya yi daidai da ra’ayin sassaucin zamani (goyon bayan bautar bayi, dimokuraɗiyya, woke-ism da kishin duniya), da kuma ra’ayin mazan jiya (adawa da bautar bayi, jamhuriyya mai Tsarin Mulki, masu riƙo da al’ada, MAGA). Siffofi biyu-biyu na ƙahon Furotesta kuma sun yi daidai da Filadelfiya da Laodikiya. Babu cikakkiyar daidaituwa tsakanin rabuwar ƙahohin biyu zuwa alama mai ninki biyu, domin ba sassaucin ra’ayin ci-gaba ba ko kuma ra’ayin mazan jiya na MAGA ba ne suke fitowa a gefen da ya dace a batun dokar Lahadi, gama Farisiyawa da Sadukiyawa sun haɗu tare a gicciye; amma a dokar Lahadi mai zuwa nan ba da daɗewa ba, wadda gicciye ya kasance kwatancinta, ana tofar da Laodikiya daga bakin Ubangiji, sa’an nan kuma ana ɗaga ƙahon Filadelfiya a matsayin tuta. Duk da haka, yanayi mai ninki biyu na ƙahohin biyu ana wakilta shi ta wurin jayayyar tauhidi tsakanin Farisiyawa da Sadukiyawa, kuma manzon zuwa ga Al’ummai (Bulus), a tarihin Almasihu, a dā ya kasance Bafarisiyen Farisiyawa.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Hanyar aikin ruwan sama na ƙarshe, kasancewarta layi bisa layi, tana haifar da babban haske a aya ta arba’in sa’ad da aka aiwatar da ita. Ru’ya ta Yohanna surori biyu zuwa goma sha takwas, duk suna cikin daidaito da aya ta arba’in. Shaidar Ishaya sura ta ashirin da uku game da karuwar Taya tana daidaita da ayar. Hakika, akwai wasu ayoyi da dama da ya kamata a shimfiɗa a bisa aya ta arba’in, amma watakila mafi muhimmancin aiwatar da aya ta arba’in bisa ga ka’idar layi bisa layi ita ce aya ta arba’in da kanta.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

A aya ta arba’in, an bayyana duka lokacin ƙarshe a 1798 da kuma lokacin ƙarshe a 1989. Wannan yana umurtar ɗalibin annabci ya ɗora lokacin ƙarshe na 1798 a kan lokacin ƙarshe na 1989. Sa’ad da aka yi haka, tarihin aya ta arba’in yana haifar da layuka biyu waɗanda kowannensu ya fara ne a 1798, kuma ya ci gaba har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba ta aya ta arba’in da ɗaya. Layin da ya fara a 1798 yana bayyana saƙon cikin gida na mutanen Allah na kwanaki na ƙarshe, kuma layin da ya fara a 1989 yana bayyana saƙon waje na mutanen Allah na kwanaki na ƙarshe a cikin wannan tarihin ɗaya tak. Saboda haka aya ta arba’in tana ɗauke a cikinta da alamar da ke wakiltar wannan dangantakar annabci iri ɗaya ta cikin gida da ta waje ta ikilisiyoyi bakwai da hatimai bakwai a cikin littafin Ru’ya ta Yohanna. Kuma wannan al’amarin annabci an wakilta shi a cikin aya guda, wadda ta ƙunshi kalmomi hamsin da ɗaya!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Milleriyawa sun gane saƙon ciki da na waje na ikilisiyoyi bakwai da hatimai bakwai, amma sun kuma gane cewa ƙahoni bakwai su ma suna wakiltar layi na uku na gaskiya wanda ya kasance wani ɓangare na tarihin da ikilisiyoyi bakwai da hatimai bakwai suke wakilta. Ƙahonin, kamar yadda Miller ya bayyana, su ne “hukuncen musamman” waɗanda aka kawo a kan Roma. Milleriyawa sun fahimci cewa hukunce-hukuncen Allah da ƙahoni bakwai suke wakilta suna da alaƙa da tarihin ikilisiyoyi bakwai da kuma tarihin hatimai bakwai mai tafiya a layi ɗaya.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Aya ta arba’in ta ƙunshi tarihin 11 ga Satumba, 2001, kuma a cikin aya ta arba’in layin annabci na ƙahoni bakwai saboda haka, shi ma ya daidaita. Mala’ika na farko ya iso a shekara ta 1798, domin ya sanar da buɗewar shari’a a 1844. Wannan shari’a ta kasu zuwa shari’ar bincike da shari’ar zartarwa. Tarihin aya ta arba’in shi ne tarihin shari’ar bincike, kuma tarihin daga aya ta arba’in da ɗaya zuwa gaba har sai Mika’ilu ya tashi tsaye kuma annoba bakwai na ƙarshe suka zubo, shi ne tarihin shari’ar zartarwa.

The executive judgment begins when the United States speaks as a dragon.

Hukuncin zartarwa yana farawa sa’ad da Amurka ta yi magana kamar maciji.

> ““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

> “Kahonin kamar na rago da muryar maciji na alamar suna nuni ga wata babbar saɓani mai ɗaukar hankali tsakanin ikirarin da kuma aikace-aikacen al’ummar da aka wakilta a nan. ‘Yin magana’ na al’ummar shi ne aikin hukumominta na dokoki da na shari’a. Ta irin wannan aiki za ta ƙaryata waɗancan ka’idodin ’yanci da na salama waɗanda ta gabatar a matsayin tushen manufofinta. Hasashen cewa za ta yi magana ‘kamar maciji’ kuma ta aiwatar da ‘dukan ikon dabba ta fari’ a fili yana annabta bunƙasar ruhun rashin haƙuri da tsanantawa wanda al’ummai da macijin da dabbar mai kama da damisa suka wakilta suka bayyana. Kuma furucin cewa dabbar mai kahoni biyu ‘ta sa duniya da mazaunan cikinta su yi sujada ga dabba ta fari’ yana nuna cewa ikon wannan al’umma za a yi amfani da shi wajen tilasta wani irin kiyaye ibada wanda zai zama aikin girmamawa ga papacy.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Sa’ad da Amurka ta “yi magana,” ta kuma tilasta dokar Lahadi mai zuwa nan ba da daɗewa ba, “muryar ta biyu” ta Wahayi sura ta goma sha takwas tana “magana,” ta wurin kiran maza da mata su fito daga Babila.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Sai na ji wata murya kuma daga sama, tana cewa, Ku fito daga cikinta, mutanena, domin kada ku zama masu tarayya da zunubanta, kuma domin kada ku karɓi annobanta. Gama zunubanta sun kai har sama, kuma Allah ya tuna mugayen ayyukanta. Ku sāka mata kamar yadda ita ta sāka muku, ku kuma ninka mata sau biyu gwargwadon ayyukanta: a cikin ƙoƙon da ta cika, ku cika mata sau biyu. Ru’ya ta Yohanna 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

A aya ta arba’in da ɗaya, sa’ad da Amurka ta yi magana, ana kiran waɗanda har yanzu suna cikin yanayin ninki uku na Babila ta zamani su fito, sa’ad da “muryar ta biyu” ta Ru’ya ta Yohanna sura ta goma sha takwas ta yi magana. Waɗanda ake kira su fito a wannan lokaci an wakilta su a aya ta arba’in da ɗaya da “Edom, Mowab da manyan ’ya’yan Ammon.” A cikin ayar, waɗanda aka wakilta cikin alama mai ninki uku ta Babila ta zamani, suna tsere wa hannun sarkin arewa (paparoma). Kalmar Ibrananci da aka fassara “tsere,” tana nufin tserewa ta hanyar zamiya, kuma ma’anarta ta asali ita ce an cim ma tserewar daga wani abu da tun kafin wannan tserewa ya riƙe waɗanda suka tsere a cikin bauta.

> He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

> Zai kuma shiga ƙasar ɗaukaka, kuma ƙasashe da yawa za a rushe su; amma waɗannan za su tsira daga hannunsa, wato Edom, da Mowab, da manyan mutanen ’ya’yan Ammon. Zai kuma miƙa hannunsa a kan ƙasashe; ƙasar Masar kuwa ba za ta tsira ba. Daniyel 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

A aya ta arba’in da biyu, fafaroma (sarkin arewa) yana rinjayar cikas dinsa na ƙasa na uku sa’ad da ya kwace Masar, wadda alama ce ta Majalisar Ɗinkin Duniya, kamar yadda ranar haihuwar Hirudus ta misalta, a lokacin da ya faɗa ƙarƙashin ruɗanin rawar Salome (Amurka), ’yar Hirudiya (fafaroma). Wannan yana bayyana lokacin da Majalisar Ɗinkin Duniya (“sarakuna goma” na Ru’ya ta Yohanna goma sha bakwai), suka yarda su ba dabbar mulkinsu na sa’a ɗaya. Sa’a ɗayan nan ita ce sa’ar “babbar girgizar ƙasa” ta Ru’ya ta Yohanna goma sha ɗaya, kuma “sa’ar” da ake shari’anta karuwar Babila. A aya ta arba’in da biyu, Masar (Majalisar Ɗinkin Duniya), “ba za ta tsira ba.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Kalmar Ibrananci da aka fassara da “kubuta” a aya ta arba’in da biyu ta bambanta da kalmar Ibrananci da ke cikin aya ta arba’in da ɗaya. A aya ta arba’in da biyu, kalmar “kubuta” tana nufin “rashin samun kuɓuta”; amma aya ta arba’in da ɗaya tana nuna cewa waɗanda tun kafin dokar Lahadi mai zuwa nan ba da daɗewa ba suke riƙe hannu da papacy, sai su kuɓuta kamar ta hanyar zamewa. Kafin sa’ar rikicin dokar Lahadi, waɗanda ke cikin tarayyar Babila ta zamani sun kasance suna karɓar ra’ayin Shaidan cewa Lahadi ita ce ranar sujada ta Allah. Sa’ad da aka tilasta alamar dabbar, mutum zai iya ko dai ya karɓe ta saboda kowace irin dalili, ko kuma ya gaskata a zahiri cewa haka ne. Gaskata hakan kuwa shi ne karɓar alamar a goshi, kuma kawai karɓe ta kuwa shi ne karɓar alamar a hannu.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Waɗanda suka tsira daga hannun papanci a lokacin dokar Lahadi, suna ƙin ra’ayin Shaidan cewa ranar bautar Allah ita ce ranar rana, daidai a lokacin da Amurka da Majalisar Ɗinkin Duniya suke haɗa hannu da karuwar Roma, ikon papanci, sarkin arewa.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Furotestocin Amurka za su kasance a gaba wajen miƙa hannuwansu ta haye ramin da ya raba su domin su kama hannun Ruhaniyanci; za su miƙa hannu ta ƙetare ramin zurfi domin su haɗa hannu da ikon Roma; kuma a ƙarƙashin rinjayar wannan haɗin kai sau uku, wannan ƙasa za ta bi sawun Roma wajen take haƙƙoƙin lamiri.” The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Yana da muhimmanci mu ɗauki lokaci mu fayyace tsarin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya yayin da muke ci gaba da yin la’akari da aya ta arba’in. Sarkin arewa, wanda shi ne Roma ta Zamani, yana cin nasara a kan shingayen ƙasa guda uku domin a kafa shi a kan kursiyin mulkin duniya. Roma arna ta cin nasara a kan shingayen ƙasa guda uku, kamar yadda Roma ta papacy ta yi, haka kuma Roma ta Zamani tana cin nasara a kan sarkin kudu (tsohuwar Tarayyar Soviet) a aya ta arba’in, sannan kuma tana cin nasara a kan ƙasa mai ɗaukaka (Amurka) a aya ta arba’in da ɗaya, sa’an nan kuma a kan Masar (Majalisar Ɗinkin Duniya) a ayoyi na arba’in da biyu da arba’in da uku.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Amma kamar yadda abin da aka nakalto a baya daga Sister White ya nuna, Amurka tana haɗa hannu da papacy da kuma Majalisar Ɗinkin Duniya a lokaci guda. Ana cika gamayyar nan mai ninki uku ta maciji, dabbar, da annabcin ƙarya a dokar Lahadi mai zuwa nan ba da daɗewa ba, ko da yake Daniyel sura ta goma sha ɗaya aya ta arba’in da ɗaya zuwa ta arba’in da uku suna bayyana cin nasarar da ake yi a lokaci guda a jere. Jerin da aka kwatanta yana wakiltar gudanawar abubuwan da suka faru, amma dukansu ana cika su ne a dokar Lahadi mai zuwa nan ba da daɗewa ba.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

A wannan lokacin ne “murya ta biyu” ta Ru’ya ta Yohanna goma sha takwas ta “yi magana,” daidai a wurin da Amurka ta “yi magana.” Allah yana magana a inda kuma a lokacin da Shaiɗan yake magana. A aya ta arba’in da huɗu, labarai daga gabas da arewa suna damun sarkin arewa, kuma a nan ne aka fara zubar da jinin ƙarshe na papanci. Aya ta arba’in da huɗu, kamar yadda yake game da ayoyi na arba’in da biyu da arba’in da uku, tana farawa ne a aya ta arba’in da ɗaya, sa’ad da mala’ika mai ƙarfi na Ru’ya ta Yohanna goma sha takwas ya fara kiransa ga sauran tumakinsa su fito daga Babila.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Saƙon da Yake gabatarwa shi ne saƙon da ke bayyana Musulunci na masifa ta uku a matsayin kayan aikinsa na hukunci, da kuma azabtarwar karuwar Babila. An wakilci Musulunci a matsayin “labarai daga gabas”, kuma papanci (sarkin arewa na ƙarya) shi ne “labarai daga arewa”. Daniyel sura ta goma sha ɗaya aya ta arba’in tana bayyana hukuncin bincike, kuma aya ta arba’in da ɗaya zuwa ta arba’in da biyar suna bayyana hukuncin aiwatarwa.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Za mu ci gaba da nazarin aya ta arba’in na Daniyel goma sha ɗaya a talifi na gaba.

> “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 cikin Birnin New York, a cikin lokacin dare aka kira ni in ga gine-gine suna tashi bene a kan bene zuwa sama. An tabbatar da waɗannan gine-gine a matsayin waɗanda wuta ba za ta iya ƙonewa ba, kuma an gina su ne domin ɗaukaka masu su da kuma masu gina su. Mafi sama da kuma har yanzu mafi sama waɗannan gine-gine suka ci gaba da tashi, kuma a cikinsu aka yi amfani da kayayyaki mafi tsada. 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 haka suna zuba dukiyarsu za su iya ganin tafarkinsu kamar yadda Allah yake ganinsa! Suna tara manyan gine-gine masu ɗaukaka, amma yadda shirinsu da ƙulle-ƙullensu suke da wauta a gaban Mai Mulkin sararin samaniya! Ba sa bincike da dukan ƙarfin zuciya da na tunani 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 ɗaukaka suke tashi, masu su suka yi murna da girman kai na buri, domin suna da kuɗin da za su yi amfani da su wajen biyan son kai da kuma tayar da kishin maƙwabtansu. Yawancin kuɗin da suka zuba ta wannan hanya an same su ne ta hanyar zaluntar mutane, ta murƙushe matalauta. Sun manta cewa a sama ana ajiye lissafin kowace ma’amalar kasuwanci; kowace mu’amala ta rashin adalci, kowane aikin yaudara, a can an rubuta shi. Lokaci yana zuwa sa’ad da cikin yaudararsu da girman kansu mutane za su kai ga wani matsayi da Ubangiji ba zai ƙyale su su wuce ba, kuma za su koya cewa akwai iyaka ga haƙurin Jehovah.”

> “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 sake bayyana a gabana shi ne wani tashin hankalin wuta. Mutane suka dubi manyan gine-ginen masu tsayi, waɗanda ake zaton ba sa kamuwa da wuta, suka ce: ‘Suna cikin cikakkiyar lafiya.’ Amma waɗannan gine-gine suka ƙone ƙurmus kamar an yi su da kwalta. Motocin kashe gobara ba su iya yin kome ba domin tsayar da hallakarwar. Ma’aikatan kashe gobara kuwa sun kasa sarrafa motocin.”

> “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 cewa sa’ad da lokacin Ubangiji ya yi, idan ba a sami wani canji ya faru a cikin zukatan mutane masu girman kai da kishin neman daukaka ba, mutane za su gane cewa hannun da ya kasance mai ƙarfi wajen ceto zai kasance mai ƙarfi wajen hallaka. Babu wani iko na duniya da zai iya tsayar da hannun Allah. Babu wani kaya da za a iya amfani da shi wajen gina gine-gine da zai kiyaye su daga hallaka sa’ad da ƙayyadadden lokacin Allah ya yi na aiko da sakamako a kan mutane saboda raina dokarsa da kuma saboda son zuciyarsu na neman daukaka.

> “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, ko a cikin malamai da ’yan siyasa masu mulki, waɗanda suke fahimtar musabbaban da suke a ƙarƙashin yanayin al’umma na yanzu. Waɗanda suke riƙe da ragamar mulki ba su iya warware matsalar ruɓewar ɗabi’a, talauci, ƙuncin talakawa, da ƙaruwa laifuka. Suna ta gwagwarmaya a banza don su daidaita harkokin kasuwanci a kan tushe mafi tabbas. Da mutane za su mai da hankali ƙwarai ga koyarwar Maganar Allah, da sun sami mafitar matsalolin da suke rikitar da 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.

> Littattafai Masu Tsarki sun bayyana yanayin duniya nan da ɗan lokaci kafin zuwan Almasihu na biyu. Game da mutanen da ta wurin fashi da ƙwace da danniya suke tara manyan dukiyoyi, an rubuta cewa: “Kun tara wa kanku taska domin kwanaki na ƙarshe. Ga shi, hakkin ma’aikatan da suka girbe gonakinku, wanda kuka riƙe ta hanyar yaudara, yana kuka: kuma kukansu na waɗanda suka girbe ya shiga cikin kunnen Ubangijin Runduna. Kun yi rayuwa cikin nishaɗi a duniya, kuma kun yi lalaci; kun ciyar da zukatanku, kamar a ranar yanka. Kun hukunta kuma kun kashe mai-adalci; bai yi muku tsayayya ba.” Yakubu 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 gargadin da alamu masu saurin cika na zamani suke bayarwa? Wane tasiri ne suke yi a kan masu duniya? Wane canji ake gani a halinsu? Babu fiye da abin da aka gani a halin mazaunan duniyar zamanin Nuhu. Sun nutse cikin harkokin duniya da jin daɗi, mutanen kafin Tufana ‘ba su sani ba sai da Tufana ya zo, ya tafi da su duka.’ Matiyu 24:39. Sun sami gargadi daga sama, amma suka ƙi su saurara. Haka kuma a yau duniya, tana gaba ɗaya cikin rashin kula da muryar gargadin 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 girgiza duniya da ruhun yaƙi. Annabcin sura ta goma sha ɗaya ta littafin Daniyel ya kusan kai ga cikakkiyar cikar sa. Ba da daɗewa ba al’amuran wahala da aka faɗa a cikin annabce-annabce za su faru.”

> Testimonies to the Church, volume NINE, page ELEVEN.

> Shaidodi ga Ikilisiya, Juzu’i na TARA, shafi na GOMA SHA ƊAYA.

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