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# The Book of Daniel - Number Sixty-Six

Littafin Daniyel — Lamba Ta Arba’in da Shida

Unveiling the Prophetic Symphony: The Sealing Time, Latter Rain, and the Call Out of Babylon

Bayyanar da Waƙar Daidaituwar Annabci: Lokacin Yin Hatimi, Ruwan Sama na Ƙarshe, da Kiran Fita daga Babila

Author

Jeff Pippenger

Published

January 30, 2024

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The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that when “we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).

Nassin da muka yi la’akari da shi a cikin talifin da ya gabata ya ce, “babban zubowar Ruhu Mai Tsarki” na Ru’ya ta Yohanna sura ta goma sha takwas, “ba zai zo ba sai muna da jama’a masu hasken fahimta, waɗanda suka san ta wurin ƙwarewa abin da yake nufi su zama ma’aikata tare da Allah.” Amma alkawarin shi ne cewa sa’ad da “muna da cikakkiyar keɓe kai, ta zuciya ɗaya ɗungum, ga hidimar Almasihu, Allah zai gane wannan gaskiya ta wurin zubowar Ruhunsa ba tare da gwargwado ba.” Tantancewar “babban zubowar” tana nuna akwai ƙaramin zubowa (mai gwargwado).

On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.

A ranar 11 ga Satumba, 2001, mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas ya sauko, amma “mafi yawan ɓangaren ikkilisiya” a wancan lokaci, kuma har yanzu, “ba ma’aikata tare da Allah ba ne.” Tsakanin 11 ga Satumba, 2001, da lokacin da Allah ya bayyana gaskiyar cewa a ƙarshe akwai wata ƙungiya da ta kai ga “cikakkiyar, dukan-zuciya keɓewa ga hidimar Almasihu,” ana “auna” ruwan sama na ƙarshe, ana aiwatar da shari’ar masu rai, kuma shari’a tana farawa da gidan Allah.

Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.

Ru’ya ta Yohanna sura ta goma sha takwas, ta nuna muryoyi biyu, waɗanda ’Yar’uwa White ta sanar da mu cewa kiraye-kiraye biyu ne ga ikkilisiyoyi. Murya ta biyu (kira), ita ce kiran fitowa daga Babila wanda zai faru a lokacin dokar Lahadi da ke gabatowa. Murya ta farko ta iso ne a ranar 11 ga Satumba, 2001. Zubowar Ruhu Mai Tsarki da ta fara a wancan lokaci “an auna ta,” domin da fari Kristi ya wajaba ya tsarkake mutanen da daga bisani zai zuba musu Ruhu Mai Tsarki “ba tare da awo ba”, yayin da ya ɗaga su a matsayin tuta a sa’ar girgizar ƙasa mai girma. Wajibi ne a tsarkake wannan rukuni kafin murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas ta yi sauti, gama su ne waɗanda za su shelanta wannan saƙo.

At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.

A farkon rashin cikan buri a cikin bazarar shekara ta 1844, Furotestoci suka zama Furotestoci masu ridda, kuma amintattu waɗanda a wancan lokaci suka tsinci kansu a lokacin jinkiri, suka wakilci haikalin waɗanda a da ba mutanen Allah ba ne. A ranar 11 ga Satumba, 2001, mala’ika mai ƙarfi na Ru’ya ta Yohanna sha takwas ya sauko, kuma mataki na farko a tsarkakewa da ɗaga haikalin Allah na kwanaki na ƙarshe ya fara, kuma ya fara ne da gwajin Adventism na Laodiceya. A ranar 18 ga Yuli, 2020, mataki na biyu na tsarin gwaji ya fara. A baftismar Almasihu tsarin raba Isra’ila ta dā ya fara, domin a lokacin ne Almasihu ya zaɓi almajirai na farko, waɗanda su ne tushen haikalin Kirista da yake ginawa a cikin wannan tarihin.

At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.

A farkon hidimarsa ta shekaru uku da rabi, Almasihu ya tsarkake haikalin, wanda Ya bayyana a matsayin “gidan Ubansa,” kuma a ƙarshen hidimarsa, sa’ad da ya tsarkake haikalin a karo na biyu kuma na ƙarshe, furucinsa shi ne, “an bar muku gidanku kufai.” An riga an kauce wa mutanen alkawari na dā, kuma an kafa mutanen sabon alkawarinsa a matsayin “Haikalinsa”. A lokacin dokar Lahadi, tsarin gamayya na cocin Seventh-day Adventist zai zama kufai.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Annabin ya ce, ‘Na ga wani mala’ika kuma yana saukowa daga sama, yana da iko mai girma; kuma duniya ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da babbar murya, yana cewa, Babila babba ta fāɗi, ta fāɗi, kuma ta zama mazaunin aljanu’ (Ru’ya ta Yohanna 18:1, 2). Wannan shi ne saƙon da aka bayar ta wurin mala’ika na biyu. Babila ta fāɗi, ‘saboda ta sa dukan al’ummai suka sha daga ruwan inabin fushin fasikancinta’ (Ru’ya ta Yohanna 14:8). Mene ne wannan ruwan inabin?—Koyarwarta ta ƙarya. Ta ba duniya assabar ta ƙarya maimakon Assabar umarni na huɗu, kuma ta maimaita ƙaryar da Shaidan ya fara gaya wa Hauwa’u a Adnin—madawwamiyar rayuwar rai ta halitta. Kuskure iri-iri masu alaƙa da wannan ta yaɗa su ko’ina, ‘tana koyar da umarnin mutane a matsayin koyarwa’ (Matiyu 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.

> “Lokacin da Yesu ya fara hidimarsa ta fili, Ya tsarkake Haikali daga gurɓataccen saɓonsa mai tsarki. Daga cikin ayyukan ƙarshe na hidimarsa kuwa har da tsarkakewar Haikali ta biyu. Haka ma a cikin aikin ƙarshe domin gargaɗin duniya, ana yin kiraye-kiraye biyu bayyanannu ga ikilisiyoyi. Saƙon mala’ika na biyu shi ne, ‘Babila ta fāɗi, ta fāɗi, wannan babban birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta’ (Ru’ya ta Yohanna 14:8). Kuma a cikin ƙara mai ƙarfi ta saƙon mala’ika na uku an ji wata murya daga sama tana cewa, ‘Ku fito daga cikinta, ya mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta’ (Ru’ya ta Yohanna 18:4, 5).” Review and Herald, Disamba 6, 1892.

The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.

Tsarkake haikali na farko ya yi daidai da murya ta farko ta Ru’ya ta Yohanna sura ta goma sha takwas, kuma murya ta biyu ita ce babban kira mai ƙarfi da ke kiran waɗansu tumakin Allah su fito daga Babila. Ayoyi na ɗaya zuwa uku sun cika sa’ad da aka rushe manyan gine-ginen Birnin New York. Hakan ya faru ne a ranar 11 ga Satumba, 2001, kuma aka yi tsarkake haikali na farko, ko kuma kira na farko cikin kira biyu zuwa ga ikkilisiyoyi. Kira na farko ya fara ne a baftismar Kristi, sa’ad da Ruhu Mai Tsarki ya sauko daga sama, kuma gwajin Isra’ila ta dā ya fara. A ranar 11 ga Agusta, 1840, an yi tsarkake haikali na farko, ko kuma kira na farko cikin kira biyu zuwa ga ƙungiyar Millerite.

At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.

A wancan lokaci, ruwan sama na ƙarshe da kuma hatimce ɗari da dubu arba’in da huɗu suka fara, tare da alaƙa da al’amuran ƙarshe na Shari’ar Bincike. A cikin waɗannan al’amuran ƙarshe ana wakiltar aikin Almasihu a matsayin goge zunuban masu aminci daga littafin zunubai, ko kuwa goge sunayen waɗanda suke ikirarin Kiristanci daga littafin rai. Wannan zamani shi ne zamanin yayyafa ruwan sama na ƙarshe, gama Allah ba zai zubo da Ruhu Mai Tsarki ba tare da iyaka ba sai lokacin da ikilisiya ta tsarkaka. A lokacin dokar Lahadi, zubowar Ruhu Mai Tsarki zai kasance ba tare da iyaka ba.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Me kuke yi, ’yan’uwa, a cikin babban aikin shiri? Waɗanda suke haɗa kansu da duniya suna karɓar surar duniya kuma suna shirya domin alamar dabbar. Waɗanda ba sa dogara ga kansu, waɗanda suke ƙasƙantar da kansu a gaban Allah kuma suke tsarkake rayukansu ta wurin biyayya ga gaskiya—waɗannan ne suke karɓar surar sama kuma suna shirya domin hatimin Allah a goshinsu. Sa’ad da umurnin ya fita kuma aka buga hatimin, halinsu zai kasance tsarkakakke marar aibi har abada.” Testimonies, juzu’i na 5, 216.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Aikin Ruhu Mai Tsarki shi ne ya tabbatar wa duniya game da zunubi, da adalci, da kuma hukunci. Duniya za a iya yi mata gargaɗi ne kawai ta wurin ganin waɗanda suka gaskata gaskiya an tsarkake su ta wurin gaskiya, suna aiki bisa manyan ƙa’idodi masu tsarki, suna nunawa, a ma’ana mai girma da ɗaukaka, layin rarrabewa tsakanin waɗanda suke kiyaye umarnan Allah, da waɗanda suke tattake su a ƙarƙashin ƙafafunsu. Tsarkakewar Ruhu tana bayyana bambanci tsakanin waɗanda suke da hatimin Allah, da waɗanda suke kiyaye ranar hutawa ta ƙarya. Sa’ad da gwaji ya zo, za a nuna a sarari abin da alamar dabbar take. Ita ce kiyaye Lahadi. Waɗanda, bayan sun ji gaskiya, suka ci gaba da ɗaukar wannan rana a matsayin mai tsarki, suna ɗauke da sa hannun mutumin zunubi, wanda ya yi tunanin canja lokuta da dokoki.” Bible Training School, December 1, 1903.

Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.

Ishaya ya nuna “ranar iskar gabas,” wadda kuma ya bayyana a matsayin “iska mai ƙarfi,” wadda ake hanata (ta tsaya), a matsayin lokacin da “aunawa” ta fara.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Da gwargwado, sa’ad da ya toho, za ka yi gardama da shi: ya tsayar da iska mai tsanani tasa a ranar iskar gabas. Saboda haka ta haka za a kankare muguntar Yakubu; kuma wannan shi ne dukan amfanin kawar da zunubinsa; sa’ad da ya mai da dukan duwatsun bagaden kamar duwatsun alli da aka farfasa, asherim da gumaka kuma ba za su ƙara tsayuwa ba. Duk da haka birni mai katanga zai zama kufai, mazauni kuma za a yashe shi, a bar shi kamar jeji: a can maraƙi zai yi kiwo, a can kuma zai kwanta, ya cinye rassansa. Sa’ad da rassansa suka bushe, za a kakkarya su: mata sukan zo, su kunna su da wuta: gama shi jama’a ne marasa fahimta: saboda haka wanda ya yi su ba zai ji tausayinsu ba, wanda kuma ya siffanta su ba zai nuna musu alheri ba. Kuma zai faru a wannan rana, Ubangiji zai girgiza ya tumɓuke daga mashigar kogin har zuwa rafin Masar, kuma za a tattara ku ɗaya-ɗaya, ya ku ’ya’yan Isra’ila. Kuma zai faru a wannan rana, za a busa babban ƙaho, kuma waɗanda suka kusan hallaka a ƙasar Assuriya, da korarru a ƙasar Masar, za su zo su yi wa Ubangiji sujada a kan tsattsarkan dutse a Urushalima. Ishaya 27:6–13.

The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”

“Iskar gabas” ita ce ikon da ke nitse “jiragen Tarshish” kuma ta kawo hukunci a kan karuwar Taya. “Iskar gabas” ita ce ikon da ke sa sarakuna su firgita. “Iskar gabas” ita ce ta kawo annobar “ƙonawa” a kan Masar, wadda ta haifar da shekaru bakwai na yunwa, yayin da Yusuf da Fir’auna suka jefa dukan duniya (Masar) cikin bauta, kuma “iskar gabas” ce ta kawo “fāri” waɗanda suka cinye kome a lokacin fitowar daga Masar. Musulunci shi ne “iskar gabas.”

The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.

Motsin gyaran-gyare na annabcin Littafi Mai Tsarki suna tabbatar da cewa kowane motsin gyara yana da jigon da ya keɓanta da shi. Jigon motsin gyaran na dubu ɗari da arba’in da huɗu shi ne Musulunci. A ranar 11 ga Satumba, 2001, Musuluncin Bala’i na uku ya kai hari ga dabbar ƙasa, kuma nan da nan George W. Bush, “na biyu”, ya sanya takunkumi a kan “iskar gabas.” A cikin wannan lamari, kamar yadda ’Yar’uwa White ta rubuta, sa’ad da aka rushe manyan gine-ginen Birnin New York, an cika Ru’ya ta Yohanna 18:1–3. Waɗannan ayoyi uku suna wakiltar muryar fari cikin muryoyi biyu na Ru’ya ta Yohanna sura ta goma sha takwas. Muryar ta biyu tana cikin aya ta huɗu, kuma tana bayyana kiran fitowa daga Babila, wanda yake farawa a dokar Lahadi a Amurka. Musuluncin bala’i na uku ana tsare shi ta wurin mala’iku huɗu na Ru’ya ta Yohanna sura ta bakwai, yayin da ake hatimce dubu ɗari da arba’in da huɗu.

> “The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> “Ubangiji Allah Allah ne mai kishi, duk da haka yana jimre wa zunubai da laifuffukan mutanensa a wannan zamani. Da mutanen Allah sun yi tafiya cikin shawararSa, da aikin Allah ya ci gaba, da kuma saƙonnin gaskiya an kai su ga dukan mutanen da suke zaune a fuskar dukan duniya. Da mutanen Allah sun gaskata Shi kuma sun kasance masu aikata maganarsa, da sun kiyaye umarnansa, da mala’ikan bai zo yana tashi ta cikin sama da saƙon zuwa ga mala’iku huɗun nan waɗanda za su saki iskoki domin su hura bisa duniya ba, yana kira, Riƙe, riƙe iskoki huɗun kada su hura bisa duniya har sai na hatimce bayin Allah a goshinsu. Amma domin mutane masu rashin biyayya ne, marasa godiya, marasa tsarki, kamar Isra’ila ta dā, an tsawaita lokaci domin kowa ya ji saƙon ƙarshe na jinƙai da ake shelanta shi da babbar murya. An hana aikin Ubangiji ci gaba, an jinkirta lokacin hatimcewa. Mutane da yawa ba su ji gaskiyar ba. Amma Ubangiji zai ba su dama su ji kuma su tuba, kuma babban aikin Allah zai ci gaba.” Manuscript Releases, juzu’i na 15, 292.

Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.

Waɗanda aka hatimce, ana hatimce su ne kafin dokar Lahadi, gama duniya za a iya yi mata gargaɗi ne kawai, sabili da haka a kira ta ta fito daga Babila, ta wurin ganin maza da mata a cikin rikicin dokar Lahadi ɗauke da hatimin Allah. Hatimtar mutum dubu ɗari da arba’in da huɗu ta fara ne a ranar 11 ga Satumba, 2001, amma aka jinkirta lokacin hatimtar.

All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.

Dukan annabawa suna magana ne ga tsatson ƙarshe, kuma wannan nassi an yi nuni da shi kai tsaye ga tsatson ƙarshe. A cikin wannan tsatson ƙarshe mutanen Allah ba su “yi tafiya cikin shawararsa” ba, kuma saboda wannan dalili ne lokacin hatimcewa ya sami cikas kuma aka jinkirta shi. An jinkirta shi kuma aka hana shi ta dabbar da ta fito daga ramin marar ƙasa a Ru’ya ta Yohanna sura ta goma sha ɗaya, wadda ta kashe annabawan nan biyu. Wannan dabba a zamanin Juyin Juya Halin Faransa ita ce rashin imani da Allah, kuma ta kasance alama ta motsin rashin imani da Allah da waɗanda suka shigar da “woke-ism” suka gabatar, wanda yanzu yake fuskantar duniya, cikin tafiyar Future for America; sa’an nan Future for America ta daina yin tafiya cikin shawarar Allah, ta kuma ƙyale tasirin waɗanda suka inganta ajandarsu ta zamani ta luwadi, tare da wasu kuma da suka inganta kafa lokaci, su kawo cikas ga lokacin hatimcewa.

> “Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.

> “Abubuwa da yawa da aka bayyana mini suna cunkushe a raina, har ban ma san yadda zan bayyana su ba. Duk da haka ba zan iya yin shiru ba. Ubangiji yana fushi da mutanen da suka ɗauki kansu domin su mallaki ’yan’uwansu mutane, su kuma aiwatar da tsare-tsaren da Ruhu Mai Tsarki ya hukunta. Na fi mamaki fiye da yadda zan iya bayyana game da gazawarku ta gane cewa Allah bai kafa waɗannan mutanen ba. Wannan sabon tsarin al’amura ya kamata ya tayar muku da hankali, gama ba shi da amincewar sama.”

> “The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.

> “Ba a ba zuciya ta halitta ta kawo cikin aikin Allah nata ƙazantattun, masu lalatarwa ƙa’idoji ba. Kada a ɓoye ƙa’idojin bangaskiyarmu ko kaɗan. Dole ne mutanen Allah su yi shelar saƙon mala’ika na uku. Ya kamata ya ƙaru har ya zama babban kira mai ƙarfi. Ubangiji yana da lokacin da ya ƙayyade lokacin da zai kammala aikin; amma yaushe ne wannan lokaci? Lokacin da gaskiyar da za a yi shela domin waɗannan kwanaki na ƙarshe za ta fita a matsayin shaida ga dukan al’ummai, sa’an nan ne ƙarshen zai zo. Idan ikon Shaiɗan zai iya shiga cikin haikalin Allah kansa, ya kuma juya al’amura yadda yake so, to lokacin shiri zai tsawaita.”

> “Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.

> “Ga asirin motsin da aka yi domin a yi hamayya da mutanen da Allah ya aiko da saƙon albarka ga mutanensa. An ƙi waɗannan mutane. An rena mutanen da kuma saƙon Allah, kamar yadda hakika aka ƙi kuma aka rena Kristi kansa a zuwansa na fari. Mutanen da ke riƙe da matsayi na alhaki sun bayyana ainihin halayen da Shaidan ya nuna. Sun nemi su mallaki tunanin mutane, su sa hankalinsu da baiwarsu su kasance ƙarƙashin ikon ɗan adam. An yi ƙoƙari a sa bayin Allah su kasance ƙarƙashin ikon mutanen da ba su da sanin da hikimar Allah, ko kuma ƙwarewar rayuwa a ƙarƙashin jagorancin Ruhu Mai Tsarki. An haifi ƙa’idoji da bai kamata su taɓa ganin hasken rana ba. Ya kamata a murƙushe ɗan shegen tun daga lokacin da ya ja numfashin rayuwa na farko. Mutane masu iyaka sun yi yaƙi da Allah da gaskiya da kuma zaɓaɓɓun manzannin Ubangiji, suna yin aiki a kansu ta kowace hanya da suka yi ƙarfin halin amfani da ita. Don Allah ku yi la’akari da irin nagartar da ta fito daga hikima da tsare-tsaren waɗanda suka raina saƙonnin Allah, kuma, kamar marubuta da Farisiyawa, suka rena ainihin mutanen da Allah ya yi amfani da su domin gabatar da haske da gaskiyar da mutanensa suke bukata.” The 1888 Materials, 1525.

The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.

Lokacin hatimcewa da ya fara a ranar 11 ga Satumba, 2001, ya gamu da cikas domin an ƙyale wakilan Shaiɗan su shiga cikin “haikalin Allah sosai.” Batun da ya kamata a gani a nan shi ne cewa daga 1798 zuwa 1844, an gina haikalin Millerite, kuma a ranar 22 ga Oktoba, 1844, manzon alkawari ya zo ba zato ba tsammani zuwa haikalinsa. Paparoma ta take haikalin da rundunar har tsawon shekara dubu ɗaya da ɗari biyu da sittin, kuma sa’ad da paparoma ta karɓi rauninta na mutuwa, Almasihu ya fara aikin gina haikalin Millerite, kuma alamar haikalin ita ce lamba arba’in da shida, bisa ga shaidu da dama.

On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.

A ranar 11 ga Agusta, 1840, mala’ikan Ru’ya ta Yohanna sura ta goma ya sauko, kuma hukuncin Furotesta ya fara. Wannan tarihin yana maimaituwa daidai ƙwarai, har zuwa ga kowane dalla-dallarsa.

In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.

A cikin Nassosi, “iskar gabas” ce take nutsar da jiragen Tarshish, ta kuma rushe wannan babban birni Taya, ta sa sarakuna da ’yan kasuwa su yi kuka sau uku, suna cewa, “kaiton, kaiton” (wayyo, wayyo). Amma a cikin nassin Ishaya da muke dubawa, ranar “iskar gabas” ita ce ranar da Allah “ya dakatar da iska mai ƙarfinsa.” A cikin wannan nassi, an tsare “iskar gabas” domin kada ta hana aikin mala’ika na uku; aikin da ake cika shi a lokacin ruwan ƙarshen zamani. A cikin wannan nassi, batun “iskar gabas” da aka tsare yana bayyana ruwan ƙarshen zamani, aikin mala’ika na uku, da kuma tattaro sauran ’ya’yan Allah daga Babila. A cikin wannan lokacin, mala’iku huɗu suna riƙe da iskoki huɗu, a lokacin hatimtar dubu ɗari da arba’in da huɗu.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Bayan waɗannan abubuwa na ga mala’iku huɗu tsaye a kusurwoyi huɗu na duniya, suna riƙe da iskoki huɗu na duniya, domin kada iska ta busa a kan duniya, ko a kan teku, ko a kan wani itace. Sai na ga wani mala’ika dabam yana haurowa daga gabas, yana da hatimin Allah mai rai; kuma ya yi kira da babbar murya ga mala’iku huɗun nan, waɗanda aka ba su izinin su cuci duniya da teku, yana cewa, Kada ku cuci duniya, ko teku, ko itatuwa, sai mun yi wa bayin Allahnmu hatimi a goshinsu. Ru’ya ta Yohanna 7:1–3.

The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.

Tsayar da “iskar gabas,” daƙile “al’ummai masu fushi,” da kuma riƙe “iskoki huɗu” duk suna faruwa ne a lokacin ruwan sama na ƙarshen lokaci, domin a wannan lokacin ne ake sa hatimin Allah a kan mutanensa. Iskoki huɗu waɗanda mala’iku huɗu suke riƙewa alama ce ta Musulunci.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Mala’iku suna riƙe da iskoki huɗu, waɗanda aka misalta da doki mai fushi yana ƙoƙarin kubcewa ya yi ta gudu a kan fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Shin za mu yi barci a kan iyakar duniyar madawwamiya? Shin za mu kasance marasa kuzari, masu sanyi, kuma matattu? Kai, da ma a cikin ikilisiyoyinmu muna da Ruhu da numfashin Allah da aka hura cikin mutanensa, domin su tsaya a ƙafafunsu su rayu. Muna bukatar mu ga cewa hanya ƙunci ce, ƙofa kuma matsattsiya ce. Amma sa’ad da muka bi ta cikin ƙofa matsattsiya, faɗinta ba shi da iyaka.” Manuscript Releases, juzu’i na 20, 217.

We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.

Za mu ƙara yin la’akari da waɗannan gaskiyoyi a cikin talifi na gaba, domin “a zamanin waɗannan sarakuna”, waɗanda mulki na takwas na annabcin Littafi Mai Tsarki yake wakilta, wanda “yana daga cikin” mulkoki bakwai, Allah ne yake kafa mulki madawwami.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Kuma a kwanakin waɗannan sarakuna ne Allah na sama zai kafa mulki, wanda ba za a taɓa hallaka shi ba; kuma ba za a bar mulkin ga waɗansu mutane ba, amma zai murƙushe ya kuma cinye dukan waɗannan mulkoki, shi kuwa zai dawwama har abada. Domin kamar yadda ka ga an sassare dutsen daga dutse ba da hannu ba, kuma ya ragargaza ƙarfen, tagulla, lãka, azurfa, da zinariya; Allah Mai girma ya sanar da sarki abin da zai faru nan gaba: mafarkin kuwa tabbatacce ne, fassararsa kuma amintacciya ce. Daniyel 2:44, 45.

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