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# The Hidden History of Verse Forty - Number One

Tarihin Ɓoye na Aya ta Arba’in — Na Ɗaya

Unsealing Prophecies: The Last Days, the Lion of Judah, and the Final Movements of Revelation

Buɗe Annabce-annabce da aka Rufe: Kwanaki na Ƙarshe, Zakin Yahuda, da Motsin Ƙarshe na Ru’ya ta Yohanna

Author

Jeff Pippenger

Published

September 6, 2024

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In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

A cikin Ru’ya ta Yohanna sura ta biyar, Zakin kabilar Yahuda yana wakiltar matsayin Almasihu a matsayin wanda ya yi nasara domin ya hatimce kuma ya warware Maganar Allah bisa ga nufinsa. A cikin shekara ta 1989, shekaru ɗari da ashirin da shida bayan tawayen 1863, Zakin kabilar Yahuda ya warware ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya. Waɗannan ayoyi sun fara ne da mummunan raunin mutuwa na paparoma a shekara ta 1798, kuma suna gabatar da shaida game da yadda za a warkar da raunin paparoma, har ma fiye da haka zuwa ga mummunan raunin mutuwa na ƙarshe na paparoma. Ayoyin sun fara ne inda suka ƙare; da hukuncin Roma ta paparoma.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Waɗannan ayoyi shida suna bayyana warakar mummunan raunin da ya kashe na papanci, kuma suna kuma nuna yadda haɗin kan uku na maciji, da dabbar, da annabin ƙarya ke kai duniya zuwa Armageddon, wanda aka bayyana a aya ta arba’in da biyar a matsayin “tsakanin tekuna da kuma dutsen ɗaukakar tsarki.”

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

Alfa da Omega suna wakiltar halin Kristi na koyaushe nuna ƙarshen abu ta wurin farkonsa. Motsin gyara na mutum dubu ɗari da arba’in da huɗu shi ne motsin mala’ika na uku, wanda shi ne motsin ƙarshe da aka yi masa alama tun da farko ta wurin farkonsa, wato motsin Milleriyawa na mala’ika na fari da na biyu. Motsin Milleriyawa ya fara ne a lokacin ƙarshe a shekara ta 1798, inda ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya suka fara, kuma motsin ya ƙare ne da buɗewar shari’a a ranar 22 ga Oktoba, 1844. Motsin mutum dubu ɗari da arba’in da huɗu yana ƙarewa ne a lokacin dokar Lahadi a Amurka.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

A farkon motsin a lokacin ƙarshe a shekara ta 1989, Zakin kabilar Yahuza ya buɗe hatimin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, kuma a ƙarshen motsin, daf da dokar Lahadi, Yana buɗe hatimin ɓoyayyen tarihin aya ta arba’in na Daniyel goma sha ɗaya. Sharhin Sister White game da wane sashe na Daniyel ake buɗe hatiminsa yana magana ne game da buɗe hatimin da ya faru a 1989, kuma game da buɗe hatimin da ya fara a Yuli na 2023.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Littafin da aka hatimce ba littafin Ru’ya ta Yohanna ba ne, sai dai wancan ɓangaren annabcin Daniyel wanda ya shafi kwanaki na ƙarshe. Nassi ya ce, ‘Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe: da yawa za su yi ta kai-komo, ilimi kuma zai ƙaru’ (Daniyel 12:4). Sa’ad da aka buɗe littafin, aka yi shelar cewa, ‘Lokaci ba zai ƙara kasancewa ba.’ (Duba Ru’ya ta Yohanna 10:6.) Littafin Daniyel yanzu an cire hatiminsa, kuma wahayin da Kristi ya yi wa Yohanna zai zo ga dukan mazaunan duniya. Ta wurin ƙaruwar ilimi za a shirya wani jama’a su tsaya a kwanaki na ƙarshe....”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “A cikin saƙon mala’ika na farko ana kira ga mutane su yi wa Allah, Mahaliccinmu, sujada, shi ne wanda ya yi duniya da dukan abin da yake cikinta. Sun girmama wata kafa ta Paparoma, ta haka suka mai da dokar Jehovah marar tasiri, amma za a sami ƙaruwa cikin sani game da wannan batu.” Selected Messages, littafi na 2, 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

Sashen littafin Daniyel da ya shafi kwanaki na ƙarshe a shekara ta 1989 shi ne ayoyi shida na ƙarshe na babi na goma sha ɗaya, kuma yayin da motsin waɗansu dubu ɗari da arba’in da huɗu yake kaiwa ƙarshen motsinsu, sashen littafin Daniyel da ake buɗewa shi ne ɓoyayyar tarihin aya ta arba’in, wadda take wakiltar tarihin daga 1989 har zuwa dokar Lahadi a Amurka. Ɓoyayyar tarihin aya ta arba’in ita ce tarihin waɗansu dubu ɗari da arba’in da huɗu. Kowane annabi yana ba da shaida ga wannan zamani.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

A cikin wannan nassi, ƙaruwar sani wadda “za ta shirya mutane su tsaya a kwanaki na ƙarshe,” tana wakiltar buɗe hatimin ayoyi shida na ƙarshe a shekara ta 1989, kuma haka nan tana kuma wakiltar buɗe ɓoyayyen tarihin aya ta arba’in. A cikin duka tarihohin biyu, wahayi yana bayyana cewa za a sami ƙaruwar sani game da ikon Paparoma da dokar Lahadi. A cikin farkon da kuma ƙarshen tafiyar dubu ɗari da arba’in da huɗu, wannan ƙaruwar sani tana haifar da tsarin gwaji mai matakai uku, kamar yadda aka wakilta a cikin sura ta goma sha biyu ta Daniyel.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Sai ya ce, Ka tafi, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta: ba kuwa ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Kamar yadda yake da dukan tsarkakan motsin gyarawa, matakai uku da Daniyel ya wakilta da cewa “an tsarkake su, aka mai da su farare, aka kuma gwada su” suna wakiltar alamar saukowar wata alama ta allahntaka, sai kuma gwajin wani annabcin da bai cika ba, sannan kuma gwaji na uku mai fayyace hakikanin hali wanda yake bayyana ɗabi’ar rukuni biyu da ake haɓakawa bisa ga karɓarsu, ko ƙin karɓarsu, ga wannan ƙarin sani da aka buɗe hatiminsa. A farkon motsin mutum ɗari da dubu arba’in da huɗu, matakan ukun su ne 11 ga Satumba, 2001, sannan 18 ga Yuli, 2020, sa’an nan kuma dokar Lahadi. A ƙarshen wannan motsi ɗaya tak kuwa, matakan ukun su ne Yuli 2023, zuwan saƙon Kukan Tsakar Dare da kuma dokar Lahadi.

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Saƙon da ke shirya mutanen Allah su tsaya, wanda aka buɗe hatiminsa a watan Yuli 2023, ya ƙunshi layuka da dama na gaskiyar annabci, kuma cikin waɗannan layuka akwai ƙasusuwan matattu busassu na Ezekiyel a sura ta talatin da bakwai. Ezekiyel ya gabatar da saƙonni biyu. Saƙo na farko ya maido da ƙasusuwan su haɗu wuri guda, amma sai da saƙo na biyu ne Isra’ila ta tsaya a kan ƙafafunta a matsayin runduna mai ƙarfi. Shaidun biyu na Wahayi sura ta goma sha ɗaya sun tashi tsaye sa’ad da aka cika su da Ruhu Mai Tsarki.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Bayan kwana uku da rabi kuma, Ruhun rai daga wurin Allah ya shiga cikinsu, suka tsaya a kan ƙafafunsu; sai babban tsoro ya kama waɗanda suka gan su. Ru’ya ta Yohanna 11:11.

Ezekiel teaches the same truth.

Ezekiyel ya koyar da wannan gaskiya ɗaya.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Sai ya ce mini, Ɗan mutum, ka tsaya a kan ƙafafunka, ni kuwa zan yi magana da kai. Ruhun kuwa ya shiga cikina sa’ad da ya yi magana da ni, ya sa ni na tsaya a kan ƙafafuna, domin in ji wanda yake magana da ni. Ezekiyel 2:1, 2.

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Sa’ad da ’Yar’uwa White ta ce, “ta wurin ƙaruwa ta ilimi za a shirya wata jama’a su tsaya a kwanaki na ƙarshe.” An bayyana wannan ƙaruwa ta ilimi a matsayin “mai” a cikin misalin budurwai goma, kuma “man” yana wakiltar “saƙonnin Ruhun Allah” haka kuma “Ruhu Mai Tsarki,” da kuma “hali.”

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

Tsakanin Yuli 2023 da dokar Lahadi mai zuwa nan ba da daɗewa ba akwai ƙaruwa cikin sani wadda take kawo mutanen Allah zuwa rai, kuma suna tashi tsaye. Suna tashi tsaye suna wakiltar cewa suna da “mai” na saƙon da aka buɗe hatiminsa a wancan lokaci. Suna tashi tsaye sa’ad da suke da Ruhu Mai Tsarki a cikin tasoshinsu, kuma suna tashi tsaye sa’ad da suke da hali da aka shirya domin hatimin Allah.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Mataki na farko na gwaji wanda ya fara a watan Yulin 2023, ya biyo bayan wani zamani da ya bai wa waɗannan ’yan takara damar karɓa ko ƙin mai. Waɗanda suka karɓa, ana hatimce su, sa’an nan kuma a ɗaga su a matsayin tuta a lokacin dokar Lahadi mai gabatowa nan ba da daɗewa ba. Waɗanda kuma suka ƙi mai, suna karɓar ruɗu mai ƙarfi.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

An tashe waɗannan ’yan takarar daga barcin ruhaniya a cikin Yuli 2023, sa’an nan kuma aka fuskantar da su da aikin gwaji na ƙarshe kafin rufe lokacin jinƙai na kowane ɗayansu. An saita aikin gwajin ne a cikin mahallin gwajin annabci da ke da alaƙa da kafuwar siffar dabbar, a lokacin da ainihin waɗannan ’yan takarar za su dawo ga rai su kuma su kafa siffar Almasihu a cikinsu. Tsarin annabcin da a cikinsa za a kammala gwajin shi ne tarihin 1989 har zuwa dokar Lahadi. Rashin ikon waɗannan ’yan takarar na farkawa ne ya sa Ubangiji ya bari karkatattun koyarwa su shigo.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

> “Allah zai tā da mutanensa; in kuwa sauran hanyoyi suka kasa, karkatattun koyarwa za su shigo a tsakaninsu, waɗanda za su tace su, suna raba ƙaiƙayi da alkama. Ubangiji yana kiran dukan waɗanda suka gaskata kalmarsa su farka daga barci. Haske mai tamani ya zo, wanda ya dace da wannan lokaci. Gaskiyar Littafi Mai Tsarki ce, tana nuna hatsarorin da suke a gab da aukuwa a kanmu. Wannan haske ya kamata ya kai mu ga himmatuwar nazarin Nassosi da kuma mafi tsananin bincike a kan matsayai waɗanda muke riƙe da su. Allah yana so a binciki dukan fannoni da matsayai na gaskiya ƙwarai da gaske kuma da juriya, tare da addu’a da azumi.” Testimonies, juzu’i na 5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and he allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Dukan annabawa suna magana ne game da kwanakin ƙarshe; saboda haka, a cikin waɗannan kwanakin ƙarshe, a cikin Yuli na 2023, Ubangiji ya yi ƙoƙarin “ta da” mutanensa, amma ƙoƙarinsa ya ci tura, sai Ya bari a maimaita muhawara ta farko game da wata alama ta Roma a tarihin Advent a matsayin gargaɗi game da kusancin ƙarshe. Ya yi wannan, ko da yake “haske mai daraja” ya “zo, wanda ya dace da wannan lokaci.” Hasken da ya iso a Yuli 2023 shi ne “gaskiyar Littafi Mai Tsarki, mai nuna hatsarorin da suke a gab da faɗowa a kanmu.” Ya kamata wannan hasken ya kai “mu ga ƙwazo cikin nazarin Nassosi da kuma bincike mafi tsanani game da matsayoyin da muke riƙe da su.”

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Tarihin ɓoye na aya ta arba’in an wakilta shi a cikin ayoyi na goma zuwa goma sha biyar na Daniyel goma sha ɗaya, gama Alpha da Omega sun misalta ƙarshen annabcin Daniyel na ƙarshe tare da farkonsa. Kafin a kai ga abin baƙin cikin 18 ga Yuli, 2020, Shaidan ya riga ya shigar da ruɗani game da ayoyi na goma zuwa goma sha biyar, domin ya san cewa farkon surar shi ne mabuɗin da zai wakilci ƙarshen surar. Sa’an nan aka gabatar da asalin muhawarar aya ta goma sha huɗu.

> “There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

> “Babu wani abu da babban mai-ruɗi yake tsoro ƙwarai kamar mu saba da dabarunsa.” The Great Controversy, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

A bayyane yake daga yunƙurin Shaidan na rikitar da ma’ana da manufar waɗannan ayoyi cewa su muhimmin sashe ne na tsarin gwaji wanda a yanzu yake tantance ’yan takarar da za su kasance cikin mutum ɗari da arba’in da huɗu. ’Yar’uwa White ta jaddada cewa tarihin da aka wakilta cikin Daniel sura ta goma sha ɗaya, wanda ya cika kafin lokacin ƙarshe a shekara ta 1798, ana maimaita shi a cikin ayoyi shida na ƙarshe.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Ba mu da lokacin da za mu ɓata. Lokutan wahala suna gabanmu. Duniya ta cika da ruhun yaƙi. Ba da daɗewa ba al’amuran wahalar da aka faɗa a cikin annabce-annabce za su faru. Annabcin da yake cikin Daniel sura ta goma sha ɗaya ya kusan kai ga cikakken cikar sa. Yawancin tarihin da ya faru wajen cikar wannan annabci za a maimaita shi.” Manuscript Releases, lamba ta 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Ina jayayya cewa dukan tarihin da aka wakilta a ayoyi na ɗaya zuwa talatin da tara an maimaita shi a ayoyi shida na ƙarshe na surar. Ina kuma jayayya cewa tarihin kwanaki na ƙarshe, wanda shi ne tarihin kammala shari’ar da ta fara a ranar 22 ga Oktoba, 1844, an wakilta shi da manyan lokutan annabci guda biyu. Lokaci na farko yana wakiltar shari’ar da ake aiwatarwa a kan gidan Allah, wadda kuma sai wani lokaci ya biyo baya inda ake aiwatar da shari’a domin waɗanda suke a wajen gidan Allah. Lokaci na farko ya fara a 1989 kuma yana ƙarewa da dokar Lahadi a Amurka, wadda kuma ita ce alamar farkon lokaci na biyu wanda yake kammalawa sa’ad da Mika’ilu ya tashi tsaye kuma ƙofar jarrabawar ɗan adam ta rufe. Boyayyen tarihin aya ta arba’in ma ya fara a 1989, kuma yana ƙarewa a aya ta arba’in da ɗaya, wadda ita ce dokar Lahadi a Amurka.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Wannan shi ne tarihin da yake iri ɗaya da ayoyi goma zuwa goma sha biyar na wannan babin. Wannan tarihin yana tafiya daidai da tarihin Millerites tun daga lokacin ƙarshe a shekara ta 1798, har sai da shari’a ta fara a ranar 22 ga Oktoba, 1844. Waɗannan tarihohi biyu suna tafiya a layi ɗaya da tarihin annabci wanda ya fara daga haihuwar Almasihu ya kuma ƙare a kan gicciye.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Tarihin da ya fara a 1989 ya haɗa da lokacin gwaji wanda ya fara a 11 ga Satumba, 2001, kamar yadda lokacin gwajin da ya fara a 11 ga Agusta, 1840 da kuma lokacin gwajin da ya fara a baftismar Almasihu suka kasance alama a kansa. Samuwar siffar dabbar an misalta ta ta wurin layuka da dama na tarihin annabci. Ɗaya daga cikin waɗannan wakilce-wakilcen na wannan lokaci guda shi ne lokacin hatimcewar dubu ɗari da arba’in da huɗu, wanda ya fara a 11 ga Satumba, 2001, kuma zai kammala a dokar Lahadi mai zuwa ba da daɗewa ba. Haka kuma, za a iya ɗora boyayyen tarihin aya ta arba’in a kan layin tarihin daga 22 ga Oktoba, 1844 har zuwa tawaye na 1863.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

Ranar 22 ga Oktoba, 1844 ta nuna isowar mala’ika na uku. Kamar yadda yake da isowar kowane mala’ika na annabci, yana da saƙo wanda ya kamata a ci, amma ba a ci shi ba; kuma Milleriyancin Philadelphia ya canza ya zama Milleriyancin Laodicea, kafin 1863, sa’ad da a hukumance suka ɗauki sunan Seventh-day Adventist suka kuma fara yawo cikin jejin tawaye har zuwa wannan rana. Tarihin daga 1844 zuwa 1863 yana wakiltar waɗanda suka ƙi kiran da ake yi musu na kasancewa cikin dubu ɗari da arba’in da huɗu. Su ne mugayen da Daniyel ya ambata a sura ta goma sha biyu, taron masu ba’a na Irmiya, majami’ar Shaidan ta Yohanna, da budurwai marasa hikima na Matiyu.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Saƙon gargaɗin da Kristi ya wakilta a matsayin “abin ƙyama mai kawo hallaka, wanda annabi Daniyel ya faɗa” yana wakiltar gargaɗi ne na gudu tun kafin hallakarwa da warwatsewar da za su biyo baya. A shekara ta 66 A.H., janar na Roma, Cestius, ya cika wannan gargaɗi ga Kiristocin zamanin Roma ta arna. A ƙarni na farko manzo Bulus ya rubuta irin wannan gargaɗi domin Kiristocin da za su sha wahala a zamanin Roma ta Paparoma. Gargaɗin ga masu kiyaye Asabar su fita daga birane su zauna a ƙauyuka ya zo ne a shekara ta 1888, wadda ita ce shekarar Dokar Blair, yunƙuri na farko na kafa Lahadi a matsayin Ranar Hutu ta Ƙasa. Dokar Blair ita ce gargaɗin gudu, a cikar abin da Kristi ya ambata game da abin ƙyamar hallakarwar Daniyel.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

Kamar yadda ya kasance da Cestius a shekara ta 66 AD, an janye Dokar Blair ta hanyar tanadin Allah. Shekarar 1888 tana misalta 11 ga Satumba, 2001, domin Sister White ta nuna saukowar mala’ikan Ru’ya ta Yohanna goma sha takwas a cikin tarihohin biyu. Gargadin guje wa birane a kwanaki na ƙarshe ya fara aiki a ranar 11 ga Satumba, 2001. Saboda haka, Dokar Blair ta 1888 ta misalta Dokar Patriot ta 2001. Mala’ikan da ya sauko a ranar 11 ga Satumba, 2001 yana shelantar saƙon gargaɗi na ƙarshe a cikin ayoyi uku na farko na Ru’ya ta Yohanna goma sha takwas, kuma saƙon gargaɗi na ƙarshe shi ne kuma saƙon mala’ika na uku, ko da yake saƙon da mala’ika na uku yake wakilta a sura ta goma sha huɗu ba daidai yake da furucin gaskiya na sura ta goma sha takwas ba. Bisa layi bisa layi, su ne wannan saƙon gargaɗi ɗaya.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

Ƙazantar banƙyama ta hallaka, wadda annabi Daniyel ya yi magana a kanta, alama ce da Almasihu ya bayar wadda ta nuna lokacin da mutanensa za su gudu domin kāriyar su. Saƙon gargaɗi ne, sabili da haka dole ne ya zama saƙon gargaɗi na ƙarshe, ko da yake an bayyana shi da kalmomi dabam da saƙon da aka wakilta a sura ta goma sha huɗu da kuma sura ta goma sha takwas na Ru’ya ta Yohanna. Tarihin da ya fara a aya ta goma sha shida, na Irmiya goma sha biyar, shi ne daidai wannan zamani na annabci na saƙon gargaɗi mai gwaji. Yana farawa ne sa’ad da Irmiya ya ci maganar Allah, kuma hakan yana faruwa ne lokacin da mala’ikan ya sauko, kamar yadda ya yi sa’ad da manyan gine-ginen Birnin New York suka rushe.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Sa’ad da Irmiya ya shelanta, “An sami kalmominka, sai na ci su; kalmominka kuwa suka zama mini farin ciki da murnar zuciyata,” yana wakiltar gwajin farko na Daniyel game da abinci a sura ta ɗaya, da kuma Yohanna a sura ta goma ta Ru’ya ta Yohanna yana karɓar littafin daga hannun mala’ikan ya ci shi. Cin saƙon yana farawa ne sa’ad da mala’ika ya iso, kuma sa’ad da mala’ikan ya iso akwai annabcin gwaji da aka buɗe hatiminsa. Sa’ad da mala’ikan ya iso, lokacin gwaji na farko yana farawa, kuma yana ƙarewa ne sa’ad da lokacin gwaji na biyu ya fara; sa’an nan sa’ad da Mika’ilu ya miƙe tsaye, lokacin gwaji na biyu ya ƙare.

When the angel arrives, the latter rain begins to fall.

Sa’ad da mala’ikan ya iso, ruwan sama na ƙarshe ya fara sauka.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Ruwan sama na ƙarshe zai sauko a kan mutanen Allah. Wani mala’ika mai ƙarfi zai sauko daga sama, kuma dukan duniya za ta haskaka da ɗaukakarsa.” Review and Herald, 21 ga Afrilu, 1891.

The latter rain is received by those who walk in Jeremiah’s old paths.

Ana karɓar ruwan sama na ƙarshen lokaci ne ta wurin waɗanda suke tafiya cikin tsofaffin hanyoyin Irmiya.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku tambayi tsoffin hanyoyi, inda hanya mai kyau take, ku bi cikinta, za ku kuma sami hutawa ga rayukanku. Amma suka ce, Ba za mu bi cikinta ba. Haka kuma na sa masu tsaro a kanku, ina cewa, Ku saurari sautin ƙaho. Amma suka ce, Ba za mu saurara ba. Irmiya 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

“Ƙahon” da “masu tsaro” suke busawa shi ne saƙon Laodikiya, wanda Jones da Waggoner suka gabatar a 1888.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Ka yi kira da ƙarfi, kada ka yi rangwame, ka ɗaga muryarka kamar ƙaho, ka kuma nuna wa mutanena laifinsu, da gidan Yakubu zunubansu. Ishaya 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

A ranar 11 ga Satumba, 2001, an fara hatimin dubu ɗari da arba’in da huɗu. An yi shelar saƙon gargaɗi ga Laodicea.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Saƙon da aka ba mu ta bakin A. T. Jones, da E. J. Waggoner, shi ne saƙon Allah ga cocin Laodicea, kuma kaiton duk wanda yake iƙirarin ya gaskata gaskiya, amma duk da haka bai haskaka wa waɗansu hasken da Allah ya bayar ba.” The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Gargaɗin zuwa ga Laodicea shi ne sautin ƙahon masu tsaron Yeremiya wanda cocin Adventist na Rana ta Bakwai ta Laodicea ta ƙi ji. Shi ne gargaɗin a guje wa birane zuwa kadarorin ƙauye tun kafin dokar Lahadi mai zuwa nan ba da daɗewa ba.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Abin da na faɗa yanzu game da waɗannan layukan annabci dabam-dabam, ƙoƙari ne na motsa hankalinku na ganewa domin in ƙarfafa ku ku gwada da gaske abin da nake shirin rubutawa. Wataƙila muhimmiyar sifa mafi girma ta siffar dabbar da kuma ga dabbar ita ce, akwai tsarin samuwar siffar dabbar da kuma ga dabbar guda biyu a kwanaki na ƙarshe. Na farko, a cikin Amurka, sannan daga baya a cikin al’umman duniya.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

Akwai wasu siffofi na annabci da suke da alaƙa da siffar zuwa ga dabbar da kuma ta dabbar, waɗanda wajibi ne a yi amfani da su daidai idan har za mu iya bi ta cikin tsarin gwajin annabci na wannan siffar Roma. Wani muhimmin ɓangare na biyu na lokacin gwajin siffar dabbar (wanda za a iya tabbatarwa da shaidu da dama), shi ne cewa lokacin hatimcewar dubu ɗari da arba’in da huɗu yana faruwa ne a cikin zamanin gwajin siffar dabbar a Amurka, kuma zamanin gwajin siffar dabbar a cikin al’umman duniya shi ne lokacin da ake tattara sauran ’ya’yan Allah waɗanda har yanzu suke cikin Babila a lokacin waccan dokar Lahadi (wadda 321 ke wakilta), a shigar da su cikin garke.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Siffar dabbar nan tana wakiltar wasu ƙayyadaddun lokuta biyu masu alaƙa da juna na lokacin gwaji, kuma waɗannan lokutan gwaji biyu kuma suna wakiltar taro na ƙarshe na dubu ɗari da arba’in da huɗu na Ru’ya ta Yohanna sura ta bakwai, sannan kuma babban taron jama’a a cikin wannan sura ɗaya.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation bows to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

A dokar Lahadi ne Amurka take magana kamar maciji a aya ta goma sha ɗaya na Ru’ya ta Yohanna sura ta goma sha uku. Sa’an nan ta fita domin ta yaudari dukan al’ummai na duniya, tana gaya wa waɗannan al’ummai cewa su ma su yi wa dabbar wani sura na duniya baki ɗaya, kamar yadda Amurka ta riga ta yi. Lokacin da ya fara da dokar Lahadi, wanda dokar Lahadi ta Constantine ta shekara ta 321 take wakilta, yana ƙarewa ne sa’ad da al’umma ta ƙarshe ta rusuna wa Roma ta Paparoma, inda dokar Lahadi ta shekara ta 538 take wakilce, gama a sura ta goma sha uku Amurka tana da ikon ba wa surar dabbar rai ta kuma sa ta yi magana. Wannan lokaci yana farawa da dokar Lahadi ta 321 yana kuma ƙarewa da dokar Lahadi ta 538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

A shekara ta 2001 gwamnatin Amurka ta “faɗa” Dokar Patriot ta zama doka.

We will continue this study in the next article.

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

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