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# The Book of Daniel - Number One-Hundred and Ninety-Eight

Littafin Daniyel — Lamba Dari da Casa’in da Takwas

Divine Gatherings and Prophetic Alignments: The Role of the 144,000 in the Eschatological Framework of Daniel 11:40

Taruwa na Allah da Daidaitawar Annabci: Matsayin 144,000 a Cikin Tsarin Ƙarshen Zamani na Daniel 11:40

Author

Jeff Pippenger

Published

May 1, 2024

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We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Muna sanya layin mulkin papacy, layin Jamhuriyanci mai ridda, layin Furotesta mai ridda, da layin dubu ɗari da arba’in da huɗu a cikin ɓoyayyen tarihin aya ta arba’in na Daniyel sura ta goma sha ɗaya. A yanzu muna magana ne game da cewa Almasihu yana tattara mutanensa sau biyu, kuma dukan misalan tattara mutanensa a karo na biyu suna wakiltar aikin hatimi na ƙarshe na dubu ɗari da arba’in da huɗu.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Sa’ad da alamar Allah ta sauko cikin layin gyara, sai Ubangiji ya tattara zaɓaɓɓun mutane, waɗanda daga nan gaba ake gwada su. A ƙarshen aikin gwajin sai a sami watsewa, wadda kuma take biye da sake tattara waɗannan zaɓaɓɓun mutane a karo na biyu, ko da yake ana barin mutane da yawa a baya saboda sun gaza cikin aikin gwajin. Almasihu ya fara tattara almajiransa a baftismarsa, kuma a gicciye almajiran suka watse. Bayan tashinsa daga matattu ya sake tattara almajiransa a karo na biyu kafin Fentikos. Wannan layi ya nuna cewa ana cika taro na biyu a kan dubu ɗari da arba’in da huɗu kafin dokar Lahadi, wadda Fentikos yake wakilta. Gicciye yana nuna abin takaici, wanda taro na biyu yake biye da shi.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Taruwa ta biyu bayan gicciye ta fara ne sa’ad da Almasihu ya sauko bayan ya sadu da Ubansa bayan tashinsa daga matattu. Sa’ad da alamar allahntaka ta sauko, mutanen Allah su ci saƙon; kuma bayan Almasihu ya sauko, ya ci abinci tare da almajiran.

> And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.

> Sai ya zama, yayin da yake cin abinci tare da su, ya ɗauki gurasa, ya sa masa albarka, ya gutsuttsura shi, ya ba su. Sai idanunsu suka buɗe, suka gane shi; nan da nan kuwa ya ɓace daga ganinsu. Luka 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

A taro na biyu bayan gicciye, Almasihu ya “hura” Ruhu Mai Tsarki a kan almajiransa.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Aikin da Almasihu ya yi na hura wa almajiransa Ruhu Mai Tsarki, da kuma ba su salama tasa, ya zama kamar ’yan digo kaɗan ne a gaban ruwan sama mai yalwa da za a ba da shi a ranar Fentikos.” Spirit of Prophecy, juzu’i na 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

A cikin taro na biyu bayan baƙin cikin 19 ga Afrilu, 1844, Almasihu ya janye hannunsa daga kuskuren 1843.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Waɗannan amintattu da suka yi baƙin ciki, waɗanda ba su iya fahimtar dalilin da ya sa Ubangijinsu bai zo ba, ba a bar su cikin duhu ba. An sāke bishe su zuwa ga Littattafansu Masu Tsarki domin su bincika lokutan annabci. An ɗauke hannun Ubangiji daga kan alkaluman, kuma aka bayyana kuskuren. Suka ga cewa lokutan annabci sun kai har zuwa 1844, kuma cewa hujjoji ɗaya da suka gabatar don nuna cewa lokutan annabci sun ƙare a 1843, sun tabbatar da cewa za su ƙare a 1844.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

A lokacin babban baƙin ciki, mala’ika na biyu ya sauko yana da “rubutu a hannunsa.”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

> “An aike wani mala’ika mai ƙarfi kuma ya sauko duniya. Yesu ya sa wani rubutu a hannunsa, kuma sa’ad da ya zo duniya, ya yi kira da ƙarfi, ‘Babila ta fāɗi, ta fāɗi.’” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Tsarin gwaji da ya fara da zuwan mala’ika na biyu ya kammala a taron sansani na Exeter sa’ad da aka zubo Ruhu Mai Tsarki kuma saƙon ya bazu kamar guguwa ta ambaliya. An bayyana wannan tsarin gwaji a sarari bayan gicciye, sa’ad da lokacin da ya kai ga zubowar Ruhu Mai Tsarki a Pentikost ya kasance an riga an gabatar da shi da wani zamani na kwana hamsin, wanda kuma ya ƙunshi wani zamani na kwana arba’in, sai kuma wani zamani na kwana goma wanda ya ƙare a Pentikost.

> “God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

> “Ya kamata mutanen Allah su kasance kullum suna miƙa kansu gare shi cikin addu’a. Bayan almajiran farko sun yi kwanaki goma cikin roƙo, bayan an kawar da dukan bambance-bambance, kuma suka haɗu cikin zurfin binciken zuciya, da cikin furci da watsar da zunubai, da cikin kusantar juna cikin tsattsarkan tarayya, sai Ruhu Mai Tsarki ya sauko a kansu, alkawarin Kristi kuma ya cika. Aka yi zubowar Ruhu Mai Tsarki mai ban mamaki. Nan da nan kuwa sai aka ji daga sama ƙara kamar ta iska mai ƙarfi tana kadawa da sauri, ta kuma cika dukan gidan da suke zaune. ‘Kuma a wannan rana aka ƙara musu mutane wajen dubu uku.’” Review and Herald, Maris 11, 1909.

During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

A cikin kwanaki arba’in ɗin, Almasihu yana tare yana koyar da almajirai, sa’an nan kuma Ya hau sama. Kwanaki goma da suka biyo baya kuwa lokaci ne na shiri kafin zubowar Ruhu Mai Tsarki ta Fentikos. Kwanaki arba’in na koyarwa da suka biyo bayan gicciye sun yi daidai da 19 ga Afrilu, 1844 har zuwa farkon taron sansani na Exeter a 12 ga Agusta, 1844. Kwanaki goma da suka gabaci Fentikos sun wakilci 12 ga Agusta zuwa 17 ga Agusta, 1844, lokacin da Milleriyawa suka haɗu a kan saƙon Kukan Tsakar Dare da Samuel Snow ya kawo. A cikin wannan taron sansani an bayyanar da rukuni biyu, kuma rukuni guda ɗaya ne kaɗai ya karɓi zubowar Fentikos a ƙarshen taron. A cikin wannan lokaci da kwanaki arba’in suka wakilta, rukuni guda ya karɓi koyarwar, ɗaya rukunin kuwa ya ƙi koyarwar. Sa’ad da Kukan Tsakar Dare ya iso, rukuni guda yana da mai, ɗayan kuwa ba shi da shi.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Yayin da ango ya yi jinkiri, dukansu suka yi gyangyaɗi suka kuma yi barci.’ Ta wurin jinkirin angon ana wakiltar shuɗewar lokacin da ake tsammanin Ubangiji zai zo, baƙin cikin takaici, da kuma jinkirin da ya yi kamar yana faruwa. A cikin wannan lokaci na rashin tabbas, sha’awar masu sauƙin zuciya da masu zuciya biyu ta fara yin rauni da sauri, ƙoƙarinsu kuma ya fara sanyi; amma waɗanda bangaskiyarsu ta ginu a kan sanin Littafi Mai Tsarki da kansu suna da dutse a ƙarƙashin ƙafafunsu, wanda igiyoyin ruwa na takaici ba za su iya wanke su su tafi da shi ba. ‘Dukansu suka yi gyangyaɗi suka kuma yi barci;’ rukuni ɗaya cikin halin ko-in-kula da watsi da bangaskiyarsu, ɗaya kuma yana jira da haƙuri har sai an ba da ƙarin haske bayyananne. Duk da haka, a cikin daren jarabawa, na ƙarshen sun yi kamar sun rasa, zuwa wani gwargwado, himmarsu da sadaukarwarsu. Masu zuciya biyu da masu sauƙin zuciya ba za su ƙara jingina ga bangaskiyar ’yan’uwansu ba. Kowanne dole ne ya tsaya ko ya fāɗi domin kansa.” The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

A cikin kwanaki goma da suka gabaci Fentikos, da kuma lokacin taron sansani na Exeter, Almasihu ya sāke tattara mutanensa a karo na biyu kafin waɗannan mutanen su ɗauki saƙonsa zuwa ga duniya. Sa’ad da mala’ika na uku ya sauko a ranar 22 ga Oktoba, 1844, ƙaramin garken ya sāke yin baƙin ciki kuma ya warwatse, amma wani zamani na koyarwa ya fara a ranar 22 ga Oktoba, 1844, sa’ad da Almasihu ya jagoranci mutanensa zuwa Wuri Mafi Tsarki. A shekara ta 1849, Ubangiji ya miƙa hannunsa a karo na biyu domin ya sāke tattara waɗanda ya riga ya tattara daga cikin baƙin ciki na ranar 19 ga Afrilu da 22 ga Oktoba, 1844.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

A cikin 1844, umarnin ya shafi saƙon da mala’ika na uku yake riƙe a hannunsa lokacin da ya sauko, amma a cikin “lokacin shakka da rashin tabbas” da ya biyo bayan babban abin takaicin, mutane da yawa sun ɓace wa hanya. Zuwa 1849, aka fara aikin tattara ƙaramin garken da ya warwatse, amma abin da aka misalta ta wannan tarihin shi ne shan kaye na 1863, da kuma Kadesh na farko ga Isra’ila ta zamani. Nasara ta gaba ta mutum ɗari da arba’in da huɗu da aikinsu a Kadesh na biyu ta jinkirta.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Sa’ad da Ubangiji ya sauko a ranar 11 ga Satumba, 2001, Ya tattara mutanensa na kwanakin ƙarshe, Ya ba su abincinsa na ruhaniya su ci, Ya hura Ruhunsa a kan waɗannan mutane yayin da Ya fara yayyafa ruwan sama na ƙarshe, kuma Ya kuma ƙaddamar da wani tsari na gwaji wanda ya kai zuwa 18 ga Yuli, 2020, lokacin da mutanensa na kwanakin ƙarshe suka yi baƙin ciki suka kuma watse. Har na kwanaki uku da rabi sun kasance matattu a kan titi. Duka kwanaki uku da rabi, da kuma kwanaki arba’in a zamanin Kristi, suna wakiltar jeji. Haka kuma wannan yana da wakilci ta wurin lokacin daga 19 ga Afrilu, 1844 zuwa 12 ga Agusta, 1844, da kuma lokacin daga 22 ga Oktoba, 1844 zuwa 1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Daga Yuli, 2023 har zuwa dokar Lahadi, wadda ita ce kwanaki goma da suka gabaci Pentikost, taron sansani a Exeter daga Agusta 12 har zuwa Agusta 17, da kuma lokacin daga 1849 har zuwa 1863, duka suna daidaita da juna. Suna wakiltar lokacin tattarawa ta biyu na mutanen Allah na kwanaki na ƙarshe. Lokacin daga babban baƙin ciki zuwa zubowar Ruhu Mai Tsarki ya kasu kashi biyu mabambanta.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

A cikin ɓoyayyen tarihin aya ta arba’in na Daniyel sura ta goma sha ɗaya, ana wakiltar jerin Furotesta mai ridda (ikilisiya ta suna kawai), jerin Adventism na Bakwai na Laodicea (Adventism na suna kawai), jerin Katolika, da jerin Furotesta na gaskiya. Waɗannan jerin huɗu suna kwatanta Furotesta na gaskiya cikin jayayya da haɗin kai mai ninki uku na maciji (Yahuda), dabbar (Katolika), da annabin ƙarya (Furotesta mai ridda).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

A cikin wannan tarihi ɗaya boyayye, an kuma bayyana jerin Jamhuriyanci mai ridda. A cikin wannan jeri ana wakiltar gardama tsakanin jam’iyyar Democrat (macijin) da jam’iyyar Republican (siffar dabbar). Jam’iyyar Republican ce za ta jagoranci wajen kafa siffar ga dabbar, kuma ta haka tana bayyana halayen annabci na dabbar (paparoma). A cikin Maganar Allah, an ba papanci, wanda shi ne sarkin arewa kuma dabbar ma, Masar (macijin) a matsayin biyan lada saboda ayyukan da aka yi, domin Allah ya yi amfani da ita a matsayin kayan aikin shari’a.

> Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

> Ɗan mutum, Nebukadnezzar, sarkin Babila, ya sa rundunarsa ta yi babban aiki a kan Taya: kowane kai ya yi sanƙo, kuma kowane kafaɗa ta bare; duk da haka bai sami lada ba, shi da rundunarsa, daga Taya, domin aikin da ya yi a kanta. Saboda haka ga abin da Ubangiji Allah yana cewa; Ga shi, zan ba da ƙasar Masar ga Nebukadnezzar, sarkin Babila; zai kwashe yawan mutanenta, ya kwashe ganimarta, ya kwashe abincin farautarta; wannan kuwa zai zama ladan rundunarsa. Na ba shi ƙasar Masar saboda aikinsa da ya yi a kanta, domin sun yi mini aiki, in ji Ubangiji Allah. A wannan rana zan sa ƙahon gidan Isra’ila ya toho, kuma zan ba ka buɗewar baki a tsakiyarsu; za su kuwa sani ni ne Ubangiji. Ezekiyel 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebukadnezzar, wanda shi ne sarkin arewa a cikin wannan nassin, an ba shi ƙasar Masar a matsayin ladarsa; ta haka ne yake wakiltar cewa a kwanaki na ƙarshe, an ba fafaroma Masar, wadda ita ce macijin, wato sarakuna goma, Majalisar Ɗinkin Duniya, waɗanda suka yarda su ba dabbar mulkinsu na bakwai na ɗan ƙaramin lokaci.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Kuma ƙahoni goma waɗanda ka gani a kan dabbar, waɗannan za su ƙi karuwar, su mai da ita kufai kuma tsirara, su ci namanta, su kuma ƙone ta da wuta. Gama Allah ya sa a cikin zukatansu su cika nufinsa, su zama da ra’ayi guda, su kuma ba da mulkinsu ga dabbar, har sai maganar Allah ta cika. Ru’ya ta Yohanna 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Ana kuma wakiltar wannan biyan annabci a cikin Daniel sura ta goma sha ɗaya aya ta arba’in da biyu.

> He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

> Zai kuma miƙa hannunsa a kan ƙasashe; ƙasar Masar kuma ba za ta tsira ba. Daniyel 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Fafaroma ya yi nasara a kan ikon macijin a lokacin ruwan sama na ƙarshe, gama ana cika wannan biyan “a” cikin “ranar” da Allah “ya sa ƙahon gidan Isra’ila ya toho.” Ruwan saman ne yake sa Isra’ilar Allah ta toho, kuma wannan rana ta fara ne a ranar 11 ga Satumba, 2001, wadda ita ce ranar iskar gabas.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? 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. Isaiah 27:6–9.

> Waɗanda suka fito daga Yakubu zai sa su kafe da tushe: Isra’ila za ta yi fure ta kuma tsiro, ta cika fuskar duniya da ’ya’ya. Shin ya buge shi ne kamar yadda ya buge waɗanda suka buge shi? Ko kuwa an kashe shi bisa ga kisan waɗanda aka kashe ta wurinsa? Da gwargwado, sa’ad da ta fito, za ka yi muhawara da ita: yana tsayar da iska tasa mai ƙarfi a ranar iskar gabas. Saboda haka ta wannan ne za a tsarkake muguntar Yakubu; kuma wannan ne dukan amfanin kawar da zunubinsa; sa’ad da ya mai da dukan duwatsun bagadi su zama kamar duwatsun alli da aka farfashe, baicin bauta da siffofi ba za su ƙara tsayuwa ba. Ishaya 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

Ana ba dabbar papanci Masar sa’ad da ake zubar da ruwan sama na ƙarshe. Ruwan sama na ƙarshe ya fara yayyafi ne sa’ad da iskar gabas, mai wakiltar Musulunci na masifa ta uku, aka “tsayar,” ko aka hana a ranar 11 ga Satumba, 2001. Sa’an nan ruwan ya fara auna kansa, (yana yayyafa) a kan Isra’ila yayin da suka fara toho. A dokar Lahadi, sa’ad da masifa ta uku ta sāke zuwa, ana zubar da ruwan sama na ƙarshe ba tare da awo ba. Tsakanin 11 ga Satumba, 2001 da dokar Lahadi mai zuwa nan ba da daɗewa ba, ana tsarkake “muguntar Yakubu,” kuma kalmar Ibrananci da aka fassara da “tsarkake” tana nufin “yin kafara domin”. A dokar Lahadi ana ba dabbar papanci Masar (macijin), yayin da waɗannan sarakuna goma suke yin fasikanci tare da papanci ta wurin kafa hoton dabbar a duk faɗin duniya.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Kafin dokar Lahadi, a lokacin hatimin ɗari da dubu arba'in da huɗu, ƙahon jam’iyyar Republican mai ridda yana ƙirƙirar surar dabbar tare da ƙahon Furotesta mai ridda, kuma a cikin wannan layin annabci jam’iyyar Republican tana rinjayar jam’iyyar Democratic, gama jam’iyyar Democratic iko ne na maciji, jam’iyyar Republican kuma ita ce ikon da ke ƙirƙirar surar papanci.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

A cikin tarihin annabci na dabbar ƙasa, an gano ƙarshen jam’iyyar Democratic da ƙarshen jam’iyyar Republican. Waɗannan jam’iyyu biyu ne suke samar da ƙahon Republicanism, amma suna bayyana gwagwarmayar ciki wadda ta ratsa dukan tarihin dabbar ƙasa. Wannan ƙaho (Republican) ya ƙunshi a cikinsa wani ƙaramin misali na ƙahoni biyu na dabbar ƙasa.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

A cikin shaida game da mulkin Mediyawa da Farisawa, ƙahon ƙarshe ne ya fito ya fi tsayi, kuma jam’iyyar Democratic ce ta fara da fari a tarihin Amurka, amma a ƙarshe jam’iyyar Republican ce ta fito ta fi tsayi kuma ta rinjayi Democrats. A cikin tarihin ruwan sama na ƙarshe, wanda ya fara a ranar 11 ga Satumba, 2001, Democrats masu ra’ayin duniya baki ɗaya, waɗanda dodon ya hure, sun tashi daga ramin marar ƙasa na Wahayi sura ta goma sha ɗaya, suka kashe Republicans ta wurin satar zaɓen 2020. Yaƙinsu da Trump (da Republicans) ya fara ne sa’ad da ya sanar da takararsa a 2015, kuma ya ci gaba da tsananta tun daga wannan lokaci zuwa gaba.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Sa’ad da ‘yan Democrat suka sace zaɓen 2020, sai suka kafa Shari’un Pelosi; amma da Trump ya sanar da takararsa ta uku a shekara ta 2022, tsoro ya kama ‘yan Democrat, fushinsu kuma ya ƙaru ne kawai, sai suka taso wa Trump da magoya bayansa da babban hasala, gama sun sani lokacinsu ya yi kaɗan. Sun yi murnar mutuwarsa, amma da ya tashi tsaye, babban tsoro ya sauko a kansu.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 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 11:7–11.

> Kuma sa’ad da za su gama shaidarsu, dabbar da take fitowa daga ramin marar ƙasa za ta yaƙe su, ta rinjaye su, ta kuma kashe su. Kuma gawawwakinsu za su kwanta a kan titin babban birnin, wanda a ruhaniya ake kira Saduma da Masar, inda kuma aka gicciye Ubangijinmu. Kuma waɗanda suke daga cikin al’ummai da kabilu da harsuna da al’umma za su ga gawawwakinsu har kwana uku da rabi, kuma ba za su yarda a sa gawawwakinsu a cikin kaburbura ba. Kuma mazaunan duniya za su yi murna a kansu, su yi farin ciki, kuma za su aika wa juna kyautai; domin waɗannan annabawa biyu sun azabtar da mazaunan duniya. Kuma bayan kwana uku da rabi Ruhun rai daga Allah ya shiga cikinsu, suka tsaya a ƙafafunsu; sai babban tsoro ya faɗi a kan waɗanda suka gan su. Ru’ya ta Yohanna 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Lokacin da yake nuna ƙarshen jam’iyyar Democratic ya fara ne daga rantsar da Biden a shekarar 2021 har zuwa rantsar da Trump a shekarar 2025. Wannan lokaci ya fara da Shari’un Pelosi, waɗanda gaba ɗaya suka saɓa wa kundin tsarin mulki kuma duka-duka na siyasa ne a asali. Wannan tarihi, wanda yake wakiltar mutuwar shugaban ƙasa na shida tun daga lokacin ƙarshe a 1989 har zuwa shugaban ƙasa na takwas wanda yake daga cikin bakwai, ya fara ne da shari’o’in siyasa (Shari’un Pelosi), kuma ya ƙare da mutuwar jam’iyyar Democratic, da kuma rukuni na biyu na Shari’un Pelosi, yayin da aka juya wadanda ake mayar wa hari na siyasa.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Misalin wannan tarihin yana cikin babi na goma sha ɗaya na Ru’ya ta Yohanna, wanda ya sami cikar sa ta farko a Juyin Juya Hali na Faransa. Juyin Juya Hali na Faransa shi ne fitaccen misalin tarihi na irin yaƙin siyasa na guillotine wanda ke nuna wata jam’iyya mai mulki tana kashe wata, sa’an nan kuma wannan ikon mulkin ɗin nan guda da kansa a kifar da shi kuma a tsananta masa.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Lokacin daga rantsar da Biden da Shari’un Pelosi, har zuwa rantsarwa ta biyu ta Trump da kuma juyewar Shari’un Pelosi, yana bayyana ƙarshen jam’iyyar Democrat, kuma yana nuna lokacin da Trump zai maimaita aiwatar da wata jerin umarnin zartarwa waɗanda Dokokin Baƙi da na Tayar da Fitina suka kasance alamar misalinsu. Aiwatar da waɗannan umarnin zartarwa zai fara Shari’un Pelosi na biyu, kuma zai nuna farkon lokacin da aka fara siffar dabbar sosai da gaske. Wannan lokacin yana ƙarewa ne a tilasta dokar Lahadi, saboda haka lokacin yana farawa da umarnin zartarwa masu daidaituwa da Dokokin Baƙi da na Tayar da Fitina, kuma yana ƙarewa da dokar Lahadi. A nan ne jam’iyyar Republican ta ƙare.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Dukkanin lokutan biyu da suke wakiltar ƙarshen jam’iyyar Democratic sannan kuma na jam’iyyar Republican suna da alaƙa ta annabci, kuma ana wakiltar su ta tsawon shekaru ashirin da biyu daga 1776 har zuwa 1798. Wannan lokaci yana da alamomin hanya guda uku; Sanarwar ’Yancin Kai a 1776, bayan shekaru goma sha uku Kundin Tsarin Mulki, sannan kuma Dokokin Baƙi da na Tayarda Zaune Tsaye na 1798. Waɗannan alamomin hanya guda uku suna samun cikarsu a cikin layin jam’iyyun Democratic da Republican, ko da yake amfani da alamar hanya ta biyu da ta uku yana a wani matsayi dabam a kowane layi.

We will explain these waymarks and their fulfillments in the next article.

Za mu bayyana waɗannan alamomin hanya da cikar su a maƙala ta gaba.

> “There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

> “Akwai ƙungiyoyi biyu kawai; Shaidan yana aiki da karkatacciyar ikonsa ta ruɗu, kuma ta wurin manyan ruɗe-ruɗe yana kama dukan waɗanda ba su dawwama cikin gaskiya ba, waɗanda suka juya kunnuwansu daga gaskiya, suka kuma karkata zuwa tatsuniyoyi. Shaidan kansa bai zauna cikin gaskiya ba; shi ne asirin mugunta. Ta wurin dabara tasa yana ba wa kurakuransa masu hallaka rai kamannin gaskiya. A nan ne ƙarfinsu na ruɗarwa yake. Domin su jabun gaskiya ne ya sa Bokin-Ruhohi, Tiyosofiya, da ire-iren waɗannan ruɗe-ruɗe suke samun irin wannan ƙarfi a kan tunanin mutane. A nan ne gwanintacciyar aikin Shaidan take. Yana nuna kansa kamar shi ne Mai-ceton mutum, mai kyautata wa jinsin ɗan Adam, kuma ta haka ne ya fi sauƙin jan waɗanda ya rutsa da su zuwa hallaka.”

> “We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

> “An yi mana gargaɗi a cikin maganar Allah cewa tsayuwar daka cikin faɗaka ba tare da barci ba ita ce farashin tsaro. A cikin madaidaiciyar hanyar gaskiya da adalci kaɗai za mu iya kubuta daga ikon mai-gwaji. Amma duniya ta riga ta faɗa tarko. Ana amfani da dabarar Shaiɗan wajen ƙirƙira tsare-tsare da hanyoyi marasa adadi domin cim ma manufofinsa. Munafunci ya zama ƙwararriyar fasaha a gare shi, kuma yana aiki a cikin surar mala’ikan haske. Idon Allah kaɗai ne yake gane ƙulle-ƙullensa na gurɓata duniya da ƙa’idoji na ƙarya masu hallakarwa, waɗanda a zahiri suke ɗauke da kamannin nagarta ta gaskiya. Yana aiki domin taƙaita ’yancin addini, da kuma kawo wani nau’in bauta cikin duniyar addini. Ƙungiyoyi da cibiyoyi, sai dai in ikon Allah ne yake tsare su, za su yi aiki ƙarƙashin umarnin Shaiɗan domin su sa mutane ƙarƙashin ikon mutane; kuma ha’inci da yaudara za su ɗauki kama da himma ga gaskiya, da kuma ci gaban mulkin Allah. Duk abin da ke cikin aikace-aikacenmu wanda ba a bayyane yake kamar hasken rana ba, yana cikin hanyoyin sarkin mugunta. Ana aiwatar da hanyoyinsa har ma a cikin Seventh Day Adventists, waɗanda suke da’awar cewa sun mallaki gaskiya mai ci gaba.”

> “If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

> “Idan mutane suka ƙi gargaɗin da Ubangiji yake aiko musu, sukan ma zama shugabanni cikin munanan ayyuka; irin waɗannan mutane sukan ɗauka cewa suna da ikon amfani da gata na Allah—sukan yi gangancin aikata abin da Allah kansa ba zai yi ba wajen neman sarrafa tunanin mutane. Sukan shigar da nasu hanyoyi da shirye-shirye, kuma ta wurin rashin fahimtarsu game da Allah, sukan raunana bangaskiyar waɗansu cikin gaskiya, su kuma kawo ƙa’idodi na ƙarya waɗanda za su yi aiki kamar yisti wajen ɓata da lalata cibiyoyinmu da majami’unmu. Duk abin da yake rage yadda mutum yake fahimtar adalci, da daidaito, da hukunci marar son kai, kowace dabara ko koyarwa da take jawo wakilan Allah na ɗan Adam su kasance ƙarƙashin ikon tunanin mutane, tana lalata bangaskiyarsu ga Allah; tana raba rai da Allah, gama tana jan mutum daga tafarkin cikakkiyar amana da adalci.

> “God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

> “Allah ba zai ba da tabbaci ga wata dabara ba wadda ta sa mutum ko da a mafi ƙarancin matsayi ya mallaki ko ya danne ɗan’uwansa mutum. Bege kaɗai ga mutum da ya fāɗi shi ne ya dubi Yesu, ya kuma karɓe shi a matsayin Mai Ceto kaɗai. Da zarar mutum ya fara kafa ƙa’ida mai ƙarfe domin sauran mutane, da zarar ya fara daura mutane ya tuka su bisa ga tunaninsa, sai ya wulakanta Allah, ya kuma jefa ransa cikin haɗari, tare da rayukan ’yan’uwansa. Mutum mai zunubi ba zai iya samun bege da adalci sai a wurin Allah kaɗai; kuma babu wani ɗan’adam mai adalci face muddin yana da bangaskiya ga Allah, yana kuma riƙe da rayayyar dangantaka da shi. Furen jeji dole ne tushensa ya kasance a cikin ƙasa; dole ne ya sami iska, raɓa, ruwan sama, da hasken rana. Zai bunƙasa ne kaɗai idan yana karɓar waɗannan alfanoni, kuma dukansu daga Allah suke. Haka ma da mutane yake. Muna karɓa daga Allah abin da yake hidima ga ran rai. An gargaɗe mu kada mu dogara ga mutum, ko mu mai da jiki ƙarfin hannunmu. An furta la’ana a kan dukan masu yin haka.” The 1888 Materials, 1432–1434.

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