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# The Book of Daniel - Number One-Hundred and Thirty-Seven

Littafin Daniyel - Na Dari da Talatin da Bakwai

Unveiling the Prophetic Significance of Waymarks: From 1776 to 2023

Bayyana Muhimmancin Alamomin Hanya na Annabci: Daga 1776 zuwa 2023

Author

Jeff Pippenger

Published

March 15, 2024

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The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.

Lokacin hatimcewar dubu ɗari da arba’in da huɗu, wanda ya fara a ranar 11 ga Satumba, 2001, kuma ya ƙare a dokar Lahadi a Amurka, shi ne lokacin da tasirin kowace wahayi yake cika. Wasu daga cikin waɗannan wahayoyi suna miƙewa har zuwa zuwan Almasihu na biyu, amma ko waɗanda suke faruwa bayan dokar Lahadi ma suna kafe ne ga lokacin hatimcewar. Hatimcewar dubu ɗari da arba’in da huɗu ita ce inda alkawari na har abada yake cika daidai. A cikin wannan lokaci Almasihu yana rubuta dokarsa a kan zukata da tunanin mutanensa domin har abada. Wannan hatimcewar tana wakiltuwa ta wurin haɗuwar allahntaka da mutumtaka, wadda ba ta yin zunubi.

The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.

Mahadar alama ta “ɗari biyu da ashirin,” tana wakiltar duka maidowa, da kuma haɗuwar allahntaka da ɗan’adam. Shekaru ɗari biyu da ashirin daga Littafi Mai Tsarki na King James zuwa farkon gabatarwar jama’a da William Miller ya yi a 1831 da kuma wallafawar da ta biyo baya a Vermont Telegraph a 1833, suna wakiltar haɗuwar allahntaka da ɗan’adam. Tana ɗauke da sa hannun “gaskiya,” wato kalmar Ibrananci da Babban Masanin Harshe ya halitta ta hanyar haɗa haruffa na farko, na sha uku, da na ƙarshe na haruffan Ibrananci domin a samar da kalmar “gaskiya”. Shekaru ɗari biyu da ashirin daga 1611, da Littafi Mai Tsarki na King James, zuwa 1831 da wallafar saƙonsa da Miller ya yi, suna nuna sa hannun Babban Masanin Harshe.

In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.

A tsakiyar waɗannan kwanaki biyu (1611 da 1831), lokacin ƙarshe a shekara ta 1798 yana wakiltar buɗe hatimin saƙo daga littafin Daniyel (Littafi Mai Tsarki na King James), wanda ya haifar da ƙaruwar ilimi da ta kai ga wallafar Miller a shekara ta 1831. Lokacin ƙarshe a 1798 ya kuma nuna farkon wani tsarin gwaji wanda ya haifar da tawayar budurwai marasa hikima, waɗanda Daniyel a sura ta goma sha biyu ya bayyana a matsayin mugaye. Saboda haka 1798 yana wakiltar lamba goma sha uku, a tsakiyar harafi na farko da na ƙarshe, gama goma sha uku alama ce ta tawaye. Haka kuma 1798 yana da alaƙa da lokacin shirye-shirye daga 1776 zuwa 1798, wato lokacin ƙarshe.

As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.

Kamar yadda yake da alaƙar Miller ta shekaru ɗari biyu da ashirin, haka kuma an yi wa shekara ta 1776 alama da wani wallafe-wallafe na Allahntaka, wato, Sanarwar ’Yancin Kai, kuma ta fara wani zamani da ya ƙare a 1798 da buga Dokokin Baƙi da na Tayar da Zaune Tsaye. Shekaru ɗari biyu da ashirin na alaƙar alamar Miller tsakanin Allahntaka da ɗan’adam, shekara ta 1798 ce ta haɗa su da shekaru ashirin da biyu na shiri daga buga Sanarwar ’Yancin Kai har zuwa buga Dokokin Baƙi da na Tayar da Zaune Tsaye na 1798. Da yake ashirin da biyu shi ne ɗaya cikin goma na ɗari biyu da ashirin, ko kuma zakka ta ɗari biyu da ashirin; adadin ashirin da biyu, kamar yadda yake da adadin ɗari biyu da ashirin, yana wakiltar alaƙar Allahntaka da ɗan’adam.

Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.

Shekaru dari biyu da ashirin na Miller na ɗauke da hatimin gaskiya, kamar yadda lokacin hatimtar mutum dubu ɗari da arba'in da huɗu yake ɗauke da shi, haka kuma lokacin shirye-shirye daga 1776 zuwa 1798 ma yana ɗauke da wannan hatimi ɗaya; gama tsakiyar shekarar 1789 tana nuna buga Kundin Tsarin Mulki wanda yankuna goma sha uku suka tabbatar.

Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.

Mahaɗin Miller da ya fara a 1611 ya kuma ƙare a 1831, wanda ya sami tsakiyarsa a 1798, yana da alaƙa da tsawon shekaru ashirin da biyu daga 1776 zuwa 1798, tare da tsakiyarsa a 1789. Dukkan kwanaki biyar ɗin nan; 1611, 1776, 1789, 1798 da 1831, aikin wallafawa ne ke wakiltarsu. Kwanakin lokacin shiri suna ƙunshe da ushirin shekaru ashirin da biyu daga 1776 zuwa 1798, kuma wannan lokaci yana misalta lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu, wanda shi ne lokacin da allahntaka take haɗuwa da ɗan’adamtaka. Lokacin Miller na shekaru ɗari biyu da ashirin, da kuma lokacin shiri na shekaru ashirin da biyu daga 1776 zuwa 1798, dukansu suna wakiltar mahaɗin allahntaka da ɗan’adamtaka.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.

Lokacin hatimtawar dubu ɗari da arba'in da huɗu ya fara ne a ranar 11 ga Satumba, 2001, kuma aka yi masa alama da Musulunci na masifa ta uku yana bugun ƙasar ɗaukaka ta ruhaniya. Bayan shekara ashirin da biyu, a ranar 7 ga Oktoba, 2023, Musulunci na masifa ta uku ya sake bugawa a ƙasar ɗaukaka ta misali, ta zahiri. A dokar Lahadi mai zuwa nan ba da daɗewa ba, za a kammala hatimtawar dubu ɗari da arba'in da huɗu, kuma Musulunci na masifa ta uku zai sake bugun Amurka.

The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.

Lokacin hatimcewa yana farawa da hari da Musulunci zai kai wa dabbar ƙasa, kuma yana ƙarewa da hari da Musulunci zai kai wa dabbar ƙasa. A tsakiyarsa kuwa, Musuluncin annoba ta uku ya bugi al’ummar Isra’ila, wadda a bisa Littafi Mai Tsarki ake wakilta da Yahuza. Yahuza ita ce tsohuwar ƙasar ɗaukaka ta zahiri a cikin Littafi Mai Tsarki, kuma Amurka ita ce sabuwar ƙasar ɗaukaka ta ruhaniya.

The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Dukkan bugun guda uku na Musulunci an aiwatar da su ne a kan ƙasa mai ɗaukaka. Na farko da na ƙarshe sun kasance a kan ƙasar zamani ta ruhaniya mai ɗaukaka, kuma an aiwatar da bugun na tsakiya a kan tsohuwar ƙasa ta zahiri mai ɗaukaka. Alamar hanya ta tsakiya hari ne a kan al’ummar Isra’ila ta zamani, kuma a cikin gicciye Almasihunsu, Isra’ila ta zahiri ta zama alamar tawaye, kamar yadda harafi na goma sha uku na baƙaƙen Ibrananci yake wakilta.

The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.

Lokacin shiri daga 1776 zuwa 1798 kuma yana da alaƙa da shekaru ɗari biyu da ashirin na motsin mala’ika na uku, domin, tun daga 1776 da Sanarwar ’Yancin Kai, har zuwa 1996, da kuma wallafar mujallar The Time of the End, shekaru ɗari biyu da ashirin ne. A tsakiyar wannan tarihin akwai lokacin ƙarshe a 1989, wanda yake nuna tawayar wawaye mugayen budurwai. Saboda haka, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 da dokar Lahadi mai gabatowa duk alamomin hanya ne masu alaƙa da gaskiyar cewa allahntaka da aka haɗa da ɗan’adamtaka ba ta yin zunubi. Alamomin hanya goma, biyu daga cikinsu ana maimaita su sau biyu.

Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Goma ita ce lambar da ke wakiltar gwaji, kuma sa’ad da ka ƙara ranaku biyu da aka maimaita na 1776 da 1798, kana da jimillar alamomin hanya goma sha biyu, masu wakiltar dubu ɗari da arba’in da huɗu. Dukan alamomin hanyar suna magana ne game da aikin gwajin dubu ɗari da arba’in da huɗu wanda yake faruwa tun daga 11 ga Satumba, 2001 har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba, inda Almasihu yake cika aikin mala’ika na uku ta wajen haɗa allahntakarsa da mutuntakar dubu ɗari da arba’in da huɗu waɗanda, har sauran madawwamin zamani—ba sa yin zunubi. Tabbas, wannan gaskiyar ba za a iya ganinta ba sai dai ga waɗanda, kamar yadda Ishaya ya faɗa, suka zaɓi su “gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su tuba, kuma a warkar da su.”

On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.

A ranar 22 ga Oktoba, 1844 mala’ika na uku ya iso, sa’ad da Kristi ya zo ba zato a Haikalinsa domin ya cika aikin sa wa mutum dubu ɗari da arba’in da huɗu hatimi. A lokacin ne wata ƙungiya ta Millerites ta bi Kristi zuwa Wuri Mafi Tsarki, ko da yake daga baya suka daina bin haske mai ci gaba na mala’ika na uku, suka kuma maimaita tayarwar Kadesh na fari, aka kuma hukunta su su yi ta yawo a jejin Laodicea har sai dukansu sun mutu.

When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.

Sa’ad da Almasihu ya shiga Wuri Mafi Tsarki ba zato ba tsammani, haɗin allahntaka da ɗan’adam ya wakilci aikin da ya shirya ya aikata, kuma wannan aiki an wakilta shi ta alama ta hanyar Wannan Mai Ban Mamaki Mai Harsuna tare da shaidu biyu. Waɗannan shaidun su ne Habakkuk da Yahaya. A sura ta BIYU aya ta ASHIRIN, na dukkan littattafan biyu, an gano Oktoba 22, 1844. Ɗaya ya jaddada aikin kafara (sake zama ɗaya), wanda ya fara a wannan rana, ɗayan kuma ya bayyana Haikali da za a tsarkake.

The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.

Haikalin da Ya zo cikinsa kwatsam an wakilta shi da haikalin da ikon hadaya ta kullum (arna) da ƙyamar hallaka (paparoma) suka tattake. Haikalin kuma ya wakilci Almasihu, wanda shi ne haikalin da aka rushe sa’an nan aka sāke tashe shi cikin kwana uku. Haka kuma ya wakilci haikalin Mileriyawa wanda aka gina cikin shekaru arba’in da shida daga 1798 har zuwa 1844. Haka kuma ya wakilci haikalin mutum, wanda kromosom arba’in da shida suka tsara, kuma yake ayyana tare da sarrafa tsarin halittar jikin mutum. Ba haɗari ba ne cewa kowace ƙwayar halitta a jikin mutum ana maye gurbinta gaba ɗaya a kowane kwana dubu biyu da ɗari biyar da ashirin.

In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.

A cikin dukan waɗannan misalan allahntaka na haikali, waɗanda suke wakiltar aikin Almasihu na haɗa allahntaka da ɗan’adam, allahntaka kullum tana gabatar da ɗan’adam. 1611 tana gabatar da 1831. 1776 tana gabatar da 1798. 1776 tana gabatar da 1996. 2001 tana gabatar da 2023. Millerites sun bi Almasihu zuwa Wuri Mafi Tsarki. A farkon Allah ya halicci mutum.

We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.

Yanzu za mu koma ga nazarinmu game da manyan alamomi uku na 1776, 1789, da 1798, waɗanda suke wakiltar zamanin shiri wanda yake misalta lokacin hatimcewa. Zamanin farko, wanda 1776 ke wakilta, wato Sanarwar ’Yancin Kai, da kuma zamanin Majalisun Nahiyoyi biyu; sannan zamanin na biyu, wanda 1789 ke wakilta, wato Kundin Tsarin Mulki, da kuma zamanin Takardun Haɗin Gwiwa har zuwa 1798.

The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.

Asirin siffar dabbar, wato gaskiyar cewa kai na takwas na cikin kawuna bakwai ne, an gano shi a cikin duka lokutan biyu. Haka kuma an gane shi a alamar hanya ta uku na wannan tarihin, amma wannan alamar hanya tana magana ne game da na takwas, kasancewarsa na cikin bakwai, kamar yadda aka cika ta wurin papanci. Lokuta biyun farko suna wakiltar cikar na takwas kasancewarsa na cikin bakwai a cikin Amurka.

The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.

Amurka tana da ƙaho biyu, ɗaya yana da alaƙa da namiji, ɗayan kuma da mace. Namijin shi ne ikon siyasa; shi ne ƙahon Republican. Matar kuma ita ce ikon addini; ita ce ƙahon Protestant. Saboda haka, lokacin da 1776, da Sanarwar ’Yancin Kai, suka wakilta, yana wakiltar ƙahon Protestant, domin allahntaka kullum tana gabatar da ɗan’adam. Lokacin kuwa da 1789, da Tsarin Mulki, suka wakilta, yana wakiltar ƙahon Republican.

In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.

A cikin shekara ta 2020, dukan ƙahoni biyun an kashe su ta hannun ikon macijin zamani mai shaidanci da rashin yarda da Allah. An kashe ƙahon Furotesta na gaskiya a ranar 18 ga Yuli, 2020, kuma daga baya an kashe ƙahon jam’iyyar Republican a ranar 3 ga Nuwamba, 2020. A cikin shekara ta 2023, shaidu biyu suka miƙe tsaye, kuma duniya wadda ta kasance tana murna a kan gawawwakin su, ta fara jin tsoro.

In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.

A cikin shekarar 2023, aikin ƙarshe na hatimce mutum dubu ɗari da arba'in da huɗu ya fara a cikin tsara ta ƙarshe ta tarihin duniya. Allahntaka yanzu ana haɗa ta da ɗan’adamtaka har abada, yayinda masu aminci na kwanaki na ƙarshe suke sake bayyanawa har abada—surar Almasihu.

In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.

A cikin shekara ta 2023, aikin ƙarshe na haɗa ikkilisiyar ridda da ƙasar ridda a cikin al’ummar dabbar duniya ya fara. Tsarin iko da papanci ke wakilta, wanda ya ƙunshi ikkilisiyar ridda tana mulki a kan ƙasar ridda, a lokacin ana kafa shi ne, yana kuma sake haifar da siffar dabbar.

The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.

Babban gwaji ga waɗanda aka kira shi ne gwajin ganin samuwar surar dabbar, kamar yadda “muryoyi, walƙiyoyi, aradu” da kuma “girgizar ƙasa” mai zuwa suke wakilta. Lokacin hatimcewa shi ne zamani inda kowane wahayi yake samun cikakken tasirinsa (cikawar sa). A lokacin shiri daga 1776 har zuwa 1798, wanda yake misalta lokacin hatimcewa, akwai ƙafafu a cikin ƙafafu, wanda wani ɓangare ne na wahayin da Ezekiyel ya gani sa’ad da ya duba cikin Wuri Mafi Tsarki, a lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu. Waɗannan ƙafafun, Sister White ta bayyana su a matsayin “sarkakkiyar mu’amalar al’amuran ɗan Adam.” Lokacin shiri daga 1776 zuwa 1798 ya ƙunshi wasu daga cikin waɗannan “sarkakkiyar mu’amalar al’amuran ɗan Adam,” waɗanda ya kamata a lura da su.

One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.

Ɗaya yana da alaƙa da gaskiyar cewa Faransa ta Juyin Juya Hali ta zama misalin Amurka. Dukkan al’ummomin biyu suna ɗora papacy a kan kursiyin duniya, kuma dukkansu suna sauke ta. Dukkan al’ummomin biyu suna sadaukar da ƙarfinsu na soja da na tattalin arziki domin su cika wannan aiki. Dukkan al’ummomin biyu kwatsam suna kawar da addinansu da aka kafa domin su zama Katolika. Dukkan al’ummomin biyu suna shan “girgizar ƙasa” wadda take kifar da gwamnatocinsu da aka kafa. Tarihin dukkansu yana da alaƙa da shekara ta 1789, gama a 1789 ne Juyin Juya Hali na Faransa ya fara, kuma Kundin Tsarin Mulkin Amurka ya fara aiki.

The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.

Juyin Juya Halin Faransa ya ɗauki shekaru goma. Napoleon Bonaparte ya hau kan mulki a matakan ƙarshe na Juyin Juya Halin Faransa. Ya zama fitaccen jagoran soji, kuma ya taka muhimmiyar rawa a gwamnatin Faransa bayan nasarar juyin mulkinsa a ranar 9 ga Nuwamba, 1799, wanda ya kai shi ga zama Konsul na Farko na Jamhuriyar Faransa.

In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.

A cikin lokaci na biyu na zamanin shiri daga 1776 zuwa 1798, mutumin nan wanda shi ne na takwas (ba a jere ba), wanda yake daga cikin bakwai ɗin, shi ne John Hancock. Ya kasance ɗaya daga cikin shugabanni takwas a lokaci na biyu da 1789 ke wakilta (shekarar Juyin Juya Halin Faransa). Shi kaɗai ne daga cikin waɗannan shugabanni takwas wanda ya kuma yi shugabanci a matsayin shugaban ƙasa a lokaci na farko, wanda 1776 ke wakilta. A wannan ma’anar annabci, shi ne na takwas, wanda yake daga cikin bakwai ɗin.

He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.

Shi ne sa hannun zamanin ɗan’adam, domin zamanin farko yana wakiltar Allahntaka, sabili da haka shi ne sa hannun da ya ɗaure zamanai biyu wuri guda (na Allahntaka da na ɗan’adam). Sa hannunsa shi ne mafi sanannen sa hannu a tarihin ɗan’adam, kuma yana wakiltar abin da ya fi kyakkyawan rubutunsa da hannu.

John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.

Sa hannun John Hancock a kan Sanarwar ’Yancin Kai shi ne sa hannu mafi shahara a tarihi. Babban sa hannunsa mai jan hankali da armashi ya zama alama ta musamman, yana wakiltar ’yancin kan Amurka da kuma ƙin yarda da mulkin Biritaniya da ƙasashen mulkin mallaka na Amurka suka nuna. Hancock, wanda shi ne Shugaban Babban Taron Ƙasashen Nahiyar a lokacin da aka sa hannu kan Sanarwar a shekara ta 1776, an ruwaito cewa ya sanya sunansa a fili kuma a bayyane domin Sarki George III ya iya karanta shi ba tare da tabaransa ba, abin da ke nuna ƙarfin halinsa da sadaukarwarsa ga manufar ’yancin kai.

Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.

Hancock ya kasance ɗaya daga cikin shugabanni takwas na lokacin da 1789 ke wakilta, amma yana daga cikin mutum bakwai waɗanda suka kasance shugabanni a lokacin da 1776 ke wakilta. Shi ne shugaban a lokacin da aka sa hannu kan Sanarwar ’Yancin Kai. Hancock yana ɗaure waɗannan lokuta biyu wuri ɗaya ta wurin sa hannunsa na ɗan adam, kuma yana cikin tarihin farko da kuma tarihin na biyu. Tarihin farko yana wakiltar allahntaka, tarihin na biyu kuma yana wakiltar ɗan adam, kuma sa hannun da yake ɗaure waɗannan tarihi biyu wuri ɗaya shi ne sa hannun Ma’abocin Harsuna Mai Al’ajabi wanda ya yi amfani da kayan aiki na ɗan adam domin ya haɗa lokacin allahntaka da 1776 ke wakilta da lokacin ɗan adam da 1789 ke wakilta.

There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.

Akwai sa hannu guda ɗaya kacal a tarihin duniya da ke gogayya da sa hannun Hancock wajen shahara da saurin ganewa, kuma shi ma sa hannu ne da ke da alaƙa da shekarar 1789 da Juyin Juya Halin Faransa. Wannan sa hannun yana ɗauke da irin wannan ƙarfin hali da Hancock ya nufa ya isar, kuma ana same shi a tarihin Faransa.

In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.

Dangane da karɓuwa a duniya baki ɗaya da kuma muhimmancin alama, sa hannun Napoleon Bonaparte yana da matsayi da za a iya kwatanta shi da na John Hancock, ko da yake a wani yanayi na tarihi da na al’adu dabam. Napoleon, fitaccen shugaban soja da na siyasa na Faransa, ya bar gagarumar alama a tarihin Turai da na duniya, musamman a lokacin Yaƙe-yaƙen Napoleon. Sa hannunsa, wanda sau da yawa ake bambanta shi da salon sa mai ƙarfi da kuma na musamman, ya zama alamar babban tasirinsa da manyan sauye-sauyen da ya kawo a Turai, har da gyare-gyaren shari’a da ake kira Dokar Napoleon.

Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.

Kamar sa hannun Hancock, wanda yake wakiltar tawaye ga mulkin Birtaniya da kuma neman ’yancin kan Amurka, sa hannun Napoleon yana wakiltar wani daban irin ƙarfin hali da buri—wato sake fasalin iyakokin siyasar Turai da kuma inganta manufofin juyin juya halin Faransa. Duka sa hannayen biyun alamu ne na irin rawar da waɗannan fitattun mutanen tarihi suka taka wajen tsara makomar ƙasashensu, da kuma faffadan tasirin da ayyukansu suka yi a kan tarihin duniya.

When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.

Sa’ad da Ezekiyel ya ga ƙafafun a cikin ƙafafu, waɗanda suke wakiltar haɗaɗɗiyar mu’amala ta al’amuran ɗan adam a lokacin tarihin zamanin hatimcewar dubu ɗari da arba’in da huɗu, ɗaya daga cikin waɗannan ƙafafun an riga an yi masa misali da ƙafa a shekara ta 1789, sa’ad da Kundin Tsarin Mulkin Tarayyar Amurka, dabbar da take da ƙahon Jamhuriyya da ƙahon Furotesta, ya haɗu da Faransa, dabbar da take da ƙahon Masar da ƙahon Saduma.

From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).

Daga 1789, har zuwa 1799, Faransa ta kaɗu da wata “girgizar ƙasa” wadda ta samo asali daga dabbar rashin imani da Allah da ta fito daga ramin zurfi marar iyaka. A lokacin hatimcewar dubu ɗari da arba’in da huɗu, 1789 yana wakiltar lokacin da ya fara a ranar 18 ga Yuli, 2020, sa’ad da dabbar rashin imani da Allah ta kifar da kuma ta kashe ƙahon gaskantacciyar Furotesta, sa’an nan kuma a ranar 3 ga Nuwamba, 2020 dabbar rashin imani da Allah ta kuma kifar da ta kashe ƙahon Jamhuriyyanci. Dabaran 1789 tana wakiltar dabaran 2020, kamar yadda ranar 18 ga Yuli (allahntaka), da ranar 3 ga Nuwamba, 2020 (ɗan’adam) suke wakilta.

God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.

Sa hannun Allah, kamar yadda bil’adama ke wakilta, ana samunsa a cikin sa hannaye biyu mafi shahara na duniya, waɗanda duka biyun suna da alaƙa da 1789, kuma duka biyun suna wakiltar ikokin da suke ɗora da kuma sauke papacy daga kursiyin duniya. 1789, a matsayin tsakiyar alamomin hanya uku da suke wakiltar sa hannun gaskiyar Allah, yana ɗauke da sa hannun mulkin mallaka “goma sha uku” da kuma “tawaye” na Juyin Juya Halin Faransa.

1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.

1789 zuwa 1799 yana wakiltar tarihin Juyin Juya Halin Faransa, kuma lamba goma tana wakiltar gwaji. 1789 ita ce harafi na farko na “gaskiya”, kuma 1799 tana wakiltar harafi na ƙarshe na wannan zamani a Faransa. Tsakiyar wannan zamani an yi mata alama da kashe sarkin Faransa a shekara ta 1793, sa’ad da ’yan ƙasa suka tayar wa mulkinsa na sarauta mai girman kai.

> “The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.

> “Bisharar salama da Faransa ta ƙi za a tumɓuke ta ba shakka gaba ɗaya, kuma sakamakon zai kasance mai ban tsoro. A ranar 21 ga Janairu, 1793, shekaru ɗari biyu da hamsin da takwas tun daga ainihin ranar da ta miƙa Faransa gaba ɗaya ga tsananta wa Masu Gyara, wata irin gagarumar jerin gwanon kuma, mai manufar da ta bambanta ƙwarai, ta bi titunan Paris.” The Great Controversy, 230.

1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.

1789 ta nuna tayarwar harafi na goma sha uku ga dabbar ƙaho biyu ta Amurka, kuma harafi na farko ga dabbar ƙaho biyu ta Faransa. Harafin tsakiya na Faransa shi ne 1793, sa’ad da aka yanke kan sarkin Faransa, kuma Napoleon ya wakilci harafi na ƙarshe a sa’ad da ya karɓi ikon gwamnati a 1799. Sa hannun “gaskiya” a cikin tarihin rushewar Faransa, wanda 1789, 1793, da 1799 ke wakilta, wata dabara ce ta annabci wadda aka ɗaure ta tare da dabarar annabci ta 1776, 1789, da 1798.

Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.

Dukansu tarihohin nan biyu sun ƙunshi sa hannaye biyu da suka fi shahara a tarihin ɗan Adam, ta haka kuma suna ɗaure sa hannun Allah na “gaskiya” tare da sa hannaye biyu na mutane. Dukkan ƙafafun nan biyu suna da alaƙa da harafi na goma sha uku a lokacin hatimtar dubu ɗari da arba’in da huɗu, wato lokacin daga kisan shaidun nan biyu a shekarar 2020 har suka miƙe tsaye a shekarar 2023, wanda aka yi masa alama da Oktoba 7, 2023.

We will continue our study in the next article.

Za mu ci gaba da nazarinmu a talifi na gaba.

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