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# The Book of Daniel - Number Ninety-Six

Littafin Daniyel - Lamba Casa’in da Shida

The Triple Application of Prophecy: Unlocking the Prophetic Framework for the Last Days

Aiwatarwa Sau Uku ta Annabci: Buɗe Tsarin Annabci domin Kwanakin Ƙarshe

Author

Jeff Pippenger

Published

February 29, 2024

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The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.

Tsarin saƙon annabci na William Miller shi ne iko biyu masu hallakarwa na arna, sa’an nan kuma na papanci; kuma tsarin saƙon annabci na Future for America kuwa shi ne iko uku masu hallakarwa na arna, sa’an nan papanci, sa’an nan Furotesta mai ridda, amma dukkansu suna gudana tare a ƙarshen zamani. Wata muhimmiyar maɓallin annabci ga fahimtar annabci ta Miller ita ce cewa “na kullum” a cikin littafin Daniyel alama ce ta arna, domin wannan ne ya kafa haɗin ikon hallakarwa biyu ɗin da suka zama tsarin fahimtarsa ta annabci. Haka kuma, wata muhimmiyar maɓallin annabci ga fahimtar annabci ta Future for America ita ce cewa “na kullum” a cikin littafin Daniyel alama ce ta arna, domin cikar arna a tarihin ya kafa jerin abubuwan da suka faru a Daniyel sura ta goma sha ɗaya aya ta arba’in da ta arba’in da ɗaya, waɗanda suka zama tsarin fahimtar annabci ta Future for America.

As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”

Kamar yadda kullum yake kasancewa game da sabon haske, ci gaban gaskiyar da aka warware hatiminta a shekara ta 1989 a lokacin rushewar Tarayyar Soviet, muryoyi masu yawa iri-iri sun yaƙe ta. Juriyar da aka kawo wa gaskiyar ba ta taɓa kasa haifar da mafi bayyana fahimtar gaskiyar ba. A cikin waɗancan muhawarori na farko da aka yi gāba da gaskiyar da take cikin ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya, an gane dokoki masu yawa na annabci da suke cikin Littafi Mai Tsarki a matsayin muhimman hujjoji don tallafa wa ƙaruwa cikin sani da ya faru sa’ad da aka warware hatimin littafin Daniyel a shekara ta 1989. A halin yanzu muna yin la’akari da ɗaya daga cikin waɗannan dokoki, wanda muke kira “aikace-aikacen annabci sau uku.”

We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.

Mun fara ne ta wajen duba aikace-aikace biyu masu ninki uku waɗanda a wani mataki layi ɗaya ne, amma a wani matakin kuma sun bambanta. Bayyanannu biyu na farko na Roma (na arna da na papacy), sun kafa bayyanuwar ta uku wadda ita ce Roma ta Zamani. Bayyanannu biyu na farko na Babila (Babel da Babila), sun kafa bayyanuwar ta uku wadda ita ce Babila ta Zamani. Roma ta Zamani ita ce dabbar da ke cikin Ru’ya ta Yohanna goma sha bakwai wadda Babila ta Zamani take hawa a kanta kuma take mulki a bisanta. Sun bambanta da juna kamar yadda makiyayi daga yammacin duniya ya bambanta da dokinsa, amma suna kuma yin fasikancin ruhaniya da juna, saboda haka a wannan matakin abu ɗaya ne. Akwai kuma wasu aikace-aikace uku-uku na annabci guda biyu da suke da irin wannan dangantaka.

The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.

Bayyanuwar Iliya biyu na farko (Iliya da Yahaya Mai Baftisma), suna kafa Iliya na uku na kwanaki na ƙarshe. Tare da wannan kuma manzanni biyu na farko waɗanda suke shirya hanya domin Manzon Alkawari (Yahaya Mai Baftisma da William Miller), suna kafa manzon da yake shirya hanya domin Manzon Alkawari a kwanaki na ƙarshe. Akwai muhimman abubuwa uku da ya kamata a gane dangane da waɗannan layuka biyu na aikace-aikacen annabci sau uku.

A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.

Batu na farko shi ne cewa ainihin wakilan tarihi na jerin layuka biyu na aikace-aikacen annabci sau uku, a zahiri su ne mutanen tarihi guda ɗaya; amma manufarsu a cikin waɗannan wakilce-wakilce guda biyu ta bambanta ƙwarai. Batu na biyu kuwa shi ne gane abin da bambanci yake tsakanin waɗannan aikace-aikacen annabci sau uku guda biyu da suke da kusanci sosai da juna. Bambancin shi ne cewa Iliya yana wakiltar aiki na waje a kwanaki na ƙarshe, kuma manzon da yake shirya hanya domin Manzon Alkawari, yana wakiltar aiki na ciki a kwanaki na ƙarshe.

The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.

Abu na uku da ya kamata a lura da shi shi ne cewa Yesu, a matsayin Alfa da Omega, yana bayyana Iliya na uku, haka kuma manzon na uku wanda yake shirya hanya, a tare da wani manzon Iliya na farko da na ƙarshe, da kuma wani manzo na farko da na ƙarshe wanda yake shirya hanya domin Manzon Alkawari. Manzon Iliya na mala’ika na farko da manzon Iliya na mala’ika na uku su ne suke cika cikar Iliya ta uku, kuma an wakilta manzon da yake shirya hanya a matsayin manzon motsin duka mala’ika na farko da na uku.

Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.

Annabi Iliya ya ba da wani misali na arangama ta kwanaki na ƙarshe tsakanin mutanen Allah da haɗin kai mai ninki uku na Roma ta Zamani a cikin arangamar da ta faru a Dutsen Karmel.

Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.

Dutsen Karmel yana a arewacin Isra’ila, kusa da gabar Tekun Bahar Rum. Yana shimfiɗe ne kusan daga arewa maso yamma zuwa kudu maso gabas, kuma yana samar da wani fitaccen jerin tudu mai tsawo kimanin mil 39 (kilomita 63). Kwarin Megiddo, wanda kuma ake kira Kwarin Jezreel, yana kudu maso gabashin Dutsen Karmel. Dutsen Karmel da Kwarin Megiddo suna da kusanci da juna gwargwadon nisa. Tazarar da ke tsakaninsu, a madaidaiciyar layi (kamar yadda tsuntsu zai tashi), kusan mil 20 zuwa 25 ce (kilomita 32 zuwa 40). A yammacin Dutsen Karmel ne Tekun Bahar Rum yake, kuma a gabashin Kwarin Megiddo da Kwarin Jezreel ne Tekun Galili yake, wanda kuma ake kira Tafkin Tiberiyas ko Tafkin Kinneret.

In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.

A cikin Ru’ya ta Yohanna, yaƙin Armageddon yana nuni da Kwarin Megiddo, kuma wahayi bai so ɗaliban annabci su gaskata cewa littafin Ru’ya ta Yohanna yana bayyana saƙonsa ne a zahirin ma’ana ba; saboda haka, sa’ad da ya bayyana Armageddon (Megiddo) a matsayin Armageddon, sai ya yi amfani da kalmar “har,” wadda take nufin dutse, domin ya bayyana sarai cewa yaƙin wakilci ne na ruhaniya na yaƙin ƙarshe wanda macijin, dabbar da annabin ƙarya suke jagorantar duniya zuwa gare shi.

By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.

Ta wurin tantance Megiddo a matsayin Armageddon, Yahaya ya tabbatar da cewa ba za a fahimce shi a matsayin ainihin wuri na ƙasa ba, gama Megiddo kwari ne kuma ba shi da duwatsu. A kusa da shi akwai Dutsen Karmel, inda arangamar Iliya da Ahab da annabawan Jezebel ta faru; saboda haka, duka Megiddo da Dutsen Karmel misalai ne na yaƙin ƙarshe na Armageddon.

If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.

Idan za ka zana alwatika da Urushalima, Dutsen Karmel, da Kwarin Magiddo, Urushalima za ta kasance a kusurwar kudu maso gabas ta wannan alwatika, tare da Dutsen Karmel a arewa maso yamma, da Kwarin Magiddo a arewa maso gabas. Yankin da a alama yake wakiltar yaƙin Armagedon yana da iyaka da tekuna biyu, kuma sarkin arewa (karuwar Babila ta zamani) yana kai wa ga ƙarshensa a tsakanin tekuna da dutsen tsarki mai daraja. Kuma a wannan lokaci ne lokacin jarrabawar mutum yake rufewa.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.

> Amma labarai daga gabas da daga arewa za su dame shi; saboda haka zai fita da tsananin fushi domin ya hallaka, ya kuma shafe mutane da yawa gaba ɗaya. Kuma zai kafa tantunan fādarsa tsakanin tekuna a kan dutsen tsarki mai ɗaukaka; duk da haka zai zo ga ƙarshensa, ba kuwa wanda zai taimake shi. Kuma a wancan lokaci Mika’ilu zai tashi tsaye, babban yarima wanda yake tsayawa domin ’ya’yan mutanenka; kuma za a yi lokacin ƙunci, irin wanda bai taɓa kasancewa ba tun da aka yi al’umma har zuwa wannan lokaci ɗin; kuma a wancan lokaci mutanenka za su tsira, duk wanda aka same shi a rubuce cikin littafin. Daniyel 11:44–12:1.

The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.

Aiwatarwa sau uku ta Iliya tana wakiltar fuskantar da mutanen Allah za su yi a fili da sarkin arewa, wanda shi ne shugaban haɗin kai mai sassa uku na macijin, da dabbar, da annabin ƙarya, wanda yake kai duniya zuwa Armageddon. Maƙiyan Iliya uku, waɗanda suka zama alama ta haɗin kai mai sassa uku, su ne Ahabu, wanda shi ne sarkin kabilu goma na arewa, yana wakiltar sarakuna goma na Ru’ya ta Yohanna goma sha bakwai, waɗanda suke yin fasikanci da karuwar Babila, kuma waɗanda suka yarda su ba wa karuwar mulkinsu na “awa guda”, wato “wannan awa” ta rikicin dokar Lahadi. Karuwar Babila ta sami wakilci a cikin Jezebel, kuma annabawan Ba’al na Jezebel da firistocin kurmi suna wakiltar annabin ƙarya.

The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.

Rikicin dokar Lahadi tana farawa da dokar Lahadi da ke nan kusa da zuwa a Amurka, kuma tana ƙarewa sa’ad da Mika’ilu ya tashi tsaye. Sa’ad da waccan dokar Lahadi ta zo, muryar biyu ta Ru’ya ta Yohanna sura ta goma sha takwas tana kiran sauran garken Allah su fito daga Babila. Tsawon lokacin daga kiran fitowa daga Babila har zuwa rufe lokacin alheri shi ne lokacin shari’ar karuwar Babila. Haka kuma shi ne lokacin da ake zubo Ruhu Mai Tsarki ba tare da awo ba. Shi ne “sa’a,” da sarakuna goma suka yarda su yi mulki tare da karuwar Taya, wadda ba a ƙara mantawa da ita ba. Shi ne “sa’a,” na babban “girgizar ƙasa” ta Ru’ya ta Yohanna goma sha ɗaya, sa’ad da ɗari da arba’in da huɗu suke ɗagawa a matsayin tuta.

> And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.

> Sarakan duniya kuwa, waɗanda suka yi fasikanci tare da ita, suka kuma yi rayuwa cikin alatu tare da ita, za su yi makokinta, su yi mata kuka, sa’ad da za su ga hayaƙin ƙonarta, suna tsaye daga nesa sabili da tsoron azabarta, suna cewa, Kaito, kaito, ya kai babban birni Babila, ya kai birni mai ƙarfi! gama a cikin sa’a guda hukuncinki ya zo. Ru’ya ta Yohanna 18:9, 10.

Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”

Kamar yadda Yohanna ya bayyana Megiddo a matsayin dutsen (“har”) na Megiddo domin ya nuna gaskiya ta ruhaniya ba ta zahiri ba, haka kuma an bayyana hukuncin karuwar Babila da Taya a matsayin abin da ke faruwa a cikin “sa’a,” kuma a cikin “rana” ma.

> Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.

> Saboda haka annobinta za su zo a rana guda, mutuwa, da makoki, da yunwa; kuma za a ƙone ta sarai da wuta: gama Ubangiji Allah mai hukunta ta mai ƙarfi ne. Ru’ya ta Yohanna 18:8.

After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.

Bayan 22 ga Oktoba, 1844, ba za a ƙara yin amfani da lokacin annabci ta hanyar annabci ba, saboda haka kuma ana wakiltar shari’ar ikon papanci a matsayin mai faruwa cikin “sa’a,” haka kuma cikin “rana.” “Sa’ar” shari’arta ita ce lokacin annabci daga dokar Lahadi a cikin Amurka har zuwa lokacin da jinkai ya ƙare. Yana da muhimmanci a lura da wannan lokaci sa’ad da ake nazarin Iliya na kwanakin ƙarshe, gama yaƙin Iliya na Dutsen Karmel yana biye da gwajin cikin gida na mutanen Allah na kwanakin ƙarshe, kuma lokacin gwaji na ikkilisiya da na duniya duka suna ɗauke da farkon annabci iri ɗaya da kuma ƙarshensu iri ɗaya.

The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.

Muryoyi biyu na Ru’ya ta Yohanna sura ta goma sha takwas suna wakiltar kiraye-kiraye guda biyu mabambanta ga ikilisiyoyi biyu. Ikilisiya ta farko ita ce mutum dubu ɗari da arba’in da huɗu na Ru’ya ta Yohanna sura ta bakwai, kuma ikilisiya ta biyu da ake kira ita ce babban taro na Ru’ya ta Yohanna sura ta bakwai. Kiran da ake yi wa mutum dubu ɗari da arba’in da huɗu ana yin sa ne a lokacin da ake zubar da Ruhu Mai Tsarki da gwargwado, kuma kiran da ake yi wa babban taro ana yin sa ne sa’ad da ake zubar da Ruhu Mai Tsarki ba tare da gwargwado ba.

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

> “Annabin ya ce, ‘Na ga wani mala’ika kuma yana saukowa daga sama, yana da iko mai girma; ƙasa kuwa ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da murya mai ƙarfi, yana cewa, Babila babba ta fāɗi, ta fāɗi, ta zama mazaunin aljanu’ (Ru’ya ta Yohanna 18:1, 2). Wannan shi ne saƙo guda ɗaya da aka bayar ta bakin mala’ika na biyu. Babila ta fāɗi, ‘domin ta sa dukan al’ummai sun sha ruwan inabin fushin zina ta’ (Ru’ya ta Yohanna 14:8). Mene ne wannan ruwan inabin?—Koyarwarta ta ƙarya ce. Ta ba duniya Asabar ta ƙarya maimakon Asabar ta umarni na huɗu, kuma ta maimaita ƙaryar da Shaiɗan ya fara gaya wa Hauwa’u a Adnin—mutuwa ba ta shafi rai ba. Ta baza kurakurai masu kama da wannan da yawa ko’ina, “tana koyar da dokokin mutane a matsayin koyarwa” (Mattiyu 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Sa’ad da Yesu ya fara hidimarsa a bainar jama’a, Ya tsarkake Haikali daga ƙazantacciyar ƙetare-tsarkinsa ta saɓo. Daga cikin ayyukan ƙarshe na hidimarsa akwai tsarkakewar Haikali ta biyu. Haka kuma, a cikin aikin ƙarshe domin gargaɗin duniya, ana yin kira guda biyu mabambanta ga ikkilisiyoyi. Saƙon mala’ika na biyu shi ne, ‘Babila ta fāɗi, ta fāɗi, wannan babban birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta’ (Ru’ya ta Yohanna 14:8). Kuma a cikin ƙara mai ƙarfi ta saƙon mala’ika na uku ana jin wata murya daga sama tana cewa, ‘Ku fito daga cikinta, mutanena, domin kada ku yi tarayya da zunubanta, kuma kada ku karɓi annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta’ (Ru’ya ta Yohanna 18:4, 5).” Selected Messages, littafi na 2, 118.

The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.

Mala’ikan mai ƙarfi ya sauko cikin cikar Wahayin Yahaya sura ta goma sha takwas, sa’ad da aka rushe manyan gine-ginen Birnin New York a ranar 11 ga Satumba, 2001, tare da isowar “iskar gabas” ta Musulunci. Sa’an nan ya yi kira “da ƙarfi cikin babbar murya, yana cewa, Babila babba ta fāɗi, ta fāɗi, ta kuma zama mazaunin aljanu.” Sa’an nan kuma a aya ta huɗu wata murya “aka ji daga sama tana cewa, ‘Ku fito daga cikinta, ya mutanena.’” Waɗannan muryoyi biyu su ne “kiraye-kiraye biyu mabambanta da aka yi wa ikkilisiyoyi.” Ikklisiyoyi biyu mabambanta na Allah a kwanaki na ƙarshe an bayyana su a matsayin dubu ɗari da arba’in da huɗu da kuma babban taro.

The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).

Lokacin gwaji na mutum ɗari da arba’in da huɗu ya fara ne da Musulunci na Bala’i na uku, wanda Ishaya ya bayyana a matsayin “ranar iskar gabas.” Wannan lokacin gwaji yana ƙarewa da dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka da kuma tilasta alamar dabba. Dabbar ita ce sarkin arewa na ƙarya, shugaban Babila ta zamani. Babila ita ce zaki a Daniyel sura ta bakwai, kuma annabin mai rashin biyayya daga Yahuza, wanda yake wakiltar Adventism na Laodicea, wanda ya mutu a cikin lokacin da ya fara da “jaki” na Musulunci (11 ga Satumba, 2001), ya kuma ƙare da “zaki” (Babila ta zamani).

In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.

A cikin zamani da aka wakilta a matsayin “kabari” na annabin da bai yi biyayya ba na Adventism ta Laodicea, ana auna ruwan sama na ƙarshe, yayin da ake gabatar da kira na musamman ga ikkilisiyar mutum ɗari da dubu arba’in da huɗu. Sa’ad da wancan zamani ya ƙare, a “awa” ta “babbar girgizar ƙasa”, wadda take wakiltar dokar Lahadi a Amurka; zamanin murya ta biyu ta Ru’ya ta Yohanna goma sha takwas ya iso tare da aiwatar da alamar dabbar, wadda ita ce alamar sarkin arewa. A daidai wannan lokaci kuma, ana amfani da Musulunci na Bala’i na uku domin kawo hukunci mai ƙaruwa a hankali, mataki-mataki, a kan duniya mai ridda. Saƙon da “tuta” ta mutum ɗari da dubu arba’in da huɗu take shelantawa a lokacin wancan kira na biyu na musamman ga ikkilisiyar “babban taro” yana bayyana “alamar” “sarkin arewa”, da kuma rawar Musulunci na Bala’i na uku, wanda aka wakilta a matsayin “’ya’yan gabas”.

The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.

Saƙon da yake hura wa ikon papanci fushi a aya ta arba’in da huɗu ta Daniyel sura ta goma sha ɗaya, kuma saƙon da yake ƙaddamar da zubar da jinin papanci na ƙarshe, an wakilta shi a matsayin “labarai daga gabas” (Musulunci) da kuma “arewa” (alamar dabba). A cikin wancan zamani, kamar yadda yake a zamanin da ya gabata, Musuluncin “iskar gabas” yana kawo hukunci a kan Amurka domin ya fara wannan zamani, kuma wannan zamani yana ƙarewa sa’ad da sarkin arewa ya zo ga ƙarshe, “tsakanin tekuna da dutsen tsarki mai ɗaukaka”, a kwarin Megiddo da dutsen Karmel.

The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.

Lokacin shari’a na Babila ta zamani wanda yake wakiltar gadon mutuwarta (kabari), yana farawa da alamar gabas kuma yana ƙarewa da alamar arewa, kamar yadda gadon mutuwa ga annabin Laodiceya marar biyayya ya ƙare a cikin kira na farko bayyananne zuwa ga ikkilisiyoyi. Kabarin (gadon mutuwa) da aka binne annabin ƙarya na Betel da kuma annabin Yahuda marar biyayya a cikinsa, ana wakilta shi a tsakanin “jaki” da “zaki”.

Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.

Iliya yana wakiltar mutanen Allah na kwanaki na ƙarshe waɗanda suka fuskanci maƙiyi mai fuska uku wanda Aka, Jezebel, da annabawan Jezebel suka wakilta. Jezebel alama ce ta ikon papacy a cikin ikkilisiya ta huɗu ta Tiyatira, kuma annabawanta a Karmel an wakilce su da annabawan Ba’al da firistocin kurmi. Ba’al yana wakiltar allahn namiji, kuma firistocin kurmi suna wakiltar Ashtarot, allahiya mace; saboda haka annabawan ƙaryar Jezebel sun ƙunshi maza da mata, suna wakiltar haɗuwar Ikilisiya da Jiha wadda hoton dabbar nan a cikin littafin Ru’ya ta Yohanna yake wakilta.

It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.

Amurka ce da fari take kafa siffar dabbar a cikin Amurka, sa’an nan kuma a duniya; kuma Amurka ce annabin ƙarya na haɗin kai sau uku. Ahab, sarkin ƙabilu goma, yana wakiltar sarakuna goma na Ru’ya ta Yohanna sura ta goma sha bakwai, wato macijin, kuma Jezebel ita ce dabbar. Iliya yana cikin gaba-da-gaba da haɗin kai sau uku na Babila ta Zamani, a Dutsen Karmel, inda karuwar Babila take kai ga ƙarshenta ba tare da mai taimako ba. Aiwatarwa sau uku ta Iliya tana wakiltar fito-na-fito na waje da ake kawo wa mutanen Allah na kwanaki na ƙarshe, kuma Iliya yana wakiltar annabin da yake cikin gaba-da-gaba kai tsaye da waɗannan iko uku.

An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.

Wani muhimmin sashi na tarihin Iliya shi ne “ruwan sama,” wanda yake wakiltar ruwan sama na ƙarshe da ake zubowa a cikin tarihin wannan fafatawar. Kafin a kai ga wannan fafatawa a Dutsen Karmel, Iliya ya bayyana sarai cewa ba za a yi ruwan sama ba, sai bisa ga maganarsa. Lokacin da ya gabaci “sa’ar” hukuncin Jezebel shi ne lokacin da aka wakilta da farkon “murya” bayyananna da aka bai wa ikkilisiyoyi. Wannan “murya” ta iso ne a ranar 11 ga Satumba, 2001, kuma a cikin wannan lokaci, “ruwan sama” an “auna” shi kaɗai, kuma a cikin wannan lokaci, akwai saƙonni biyu na ruwan sama na ƙarshe masu hamayya da juna waɗanda suke da alaƙa da muhawarar Habakkuk. Ɗaya shi ne saƙon jabun na kuka saboda Tammuz, wanda yake wakiltar “saƙon salama da kwanciyar rai”, ɗayan kuma shi ne saƙon gaskiya na Bala’i na uku na Musulunci.

The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.

Saƙon “ruwan sama na ƙarshe” na gaskiya ya ginu ne bisa ga rawar da Musulunci yake takawa a cikin Bala’i na uku. Wannan saƙo ya samo asali ne daga tushe guda ɗaya (wato Future for America), kuma saƙonnin biyu suka yi gogayya domin rinjaye har sai da tarihi ya tabbatar da ingancin saƙon na gaskiya, kuma ya kuma tabbatar da wautar saƙon “salama da tsaro” a irin wannan lokaci kamar wannan.

> “The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Dole ne a fahimci annabce-annabcen Daniyel da na Yohanna. Suna fassara juna. Suna ba duniya gaskiya waɗanda kowa ya kamata ya fahimta. Waɗannan annabce-annabce za su zama shaida a cikin duniya. Ta wurin cikar su a cikin waɗannan kwanaki na ƙarshe, za su bayyana kansu.” Kress Collection, 105.

The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.

Cikar farko na Iliya a cikin aiwatarwar Iliya sau uku, an tabbatar da shi ta wurin Iliya na biyu, wanda Yesu ya bayyana a matsayin Yahaya Mai Baftisma. Tare, waɗannan shaidu biyu suna kafa Iliya na uku.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.

> Da suka tafi kuwa, Yesu ya fara ce wa taron jama’a game da Yohanna, “Me kuka fita jeji domin ku gani? Iwa ce da iska take kaɗawa? To, me kuka fita domin ku gani? Mutum ne sanye da tufafi masu laushi? Ga shi, masu sa tufafi masu laushi suna cikin gidajen sarakuna. To, me kuka fita domin ku gani? Annabi ne? I, ina gaya muku, har ma fiye da annabi. Gama wannan ne wanda aka rubuta game da shi cewa, ‘Ga shi, ina aiko manzona a gabanka, wanda zai shirya hanyarka a gabanka.’ Hakika ina gaya muku, a cikin waɗanda mata suka haifa, ba a taɓa taso da wanda ya fi Yohanna Mai Baftisma girma ba; duk da haka wanda ya fi kowa ƙanƙanta a mulkin sama ya fi shi girma. Kuma tun daga kwanakin Yohanna Mai Baftisma har zuwa yanzu, mulkin sama yana shan ƙarfi, masu ƙarfi kuma suna ƙwace shi da ƙarfi. Gama dukan annabawa da Shari’a sun yi annabci har zuwa Yohanna. Kuma in kuna so ku karɓa, shi ne Iliya wanda zai zo. Mai kunne don ji, bari ya ji.” Matiyu 11:7–15.

We will continue this study in the next article.

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

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.

> “A yau, cikin ruhu da iko na Iliya da na Yohanna Mai Baftisma, manzannin da Allah ya naɗa suna jawo hankalin wata duniya da aka ƙaddara domin shari’a zuwa ga manyan al’amura masu nauyi da ba da daɗewa ba za su faru dangane da sa’o’in ƙarshe na lokacin jarrabawa da bayyanar Almasihu Yesu a matsayin Sarkin sarakuna, Ubangijin iyayengiji. Ba da daɗewa ba za a yi wa kowane mutum shari’a saboda ayyukan da ya aikata cikin jiki. Sa’ar shari’ar Allah ta zo, kuma a kan membobin cocinsa a duniya ne yake kwance wannan nauyin alhaki mai girma na ba da gargaɗi ga waɗanda suke tsaye, kamar dai, a bakin ƙarshen hallaka ta har abada. Ga kowane ɗan adam a faɗin duniya mai yalwa wanda zai saurara, dole ne a bayyana sarai ƙa’idodin da ake takaddama a kansu cikin wannan babban rikici da ake fafatawa, ƙa’idodin da makomar dukan ’yan Adam take rataye a kansu.”

> “In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.

> “A cikin waɗannan sa’o’in ƙarshe na lokacin jarrabawa ga ‘ya’yan mutane, lokacin da makomar kowane rai take gab da a yanke ta har abada, Ubangijin sama da ƙasa yana sa ran Ikilisiyarsa ta tashi zuwa aiki fiye da kowane lokaci a dā. Waɗanda aka ‘yantar cikin Almasihu ta wurin sanin gaskiya mai daraja, Ubangiji Yesu yana ɗaukarsu a matsayin zaɓaɓɓunsa, waɗanda aka fifita bisa dukan sauran mutane a kan fuskar duniya; kuma Yana dogara gare su su bayyana yabon Wanda ya kira su daga duhu zuwa ga haske mai banmamaki. Albarkatun da ake ba da su a yalwace ƙwarai dole ne a isar wa waɗansu. Bishara mai daɗi ta ceto dole ne ta kai ga kowace al’umma, da kabila, da harshe, da jama’a.”

> “In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.

> “A cikin wahayoyin annabawan dā an nuna Ubangijin ɗaukaka yana ba ikilisiyarsa haske na musamman a cikin kwanakin duhu da rashin bangaskiya da suke gabaci zuwansa na biyu. A matsayin Ranar Adalci, zai fito a kan ikilisiyarsa, ‘da waraka a cikin fikafikansa.’ Malachi 4:2. Kuma daga kowane almajiri na gaskiya za a watsu wani tasiri mai kawo rai, ƙarfin hali, taimako, da waraka ta gaskiya.”

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.

> “Zuwan Almasihu zai faru ne a mafi duhun lokaci na tarihin wannan duniya. Kwanakin Nuhu da na Lutu suna kwatanta yanayin duniya nan da nan kafin zuwan Ɗan Mutum. Nassosi, suna nuni gaba zuwa ga wannan lokaci, suna bayyana cewa Shaiɗan zai yi aiki da dukan iko kuma ‘da dukan ruɗin rashin adalci.’ 2 Tassalonikawa 2:9, 10. Aikinsa yana bayyana sarai ta wurin duhun da ke ƙaruwa da sauri, da yawan kuskure-kuskure, karkatattun koyarwa, da ruɗe-ruɗe na waɗannan kwanaki na ƙarshe. Ba wai kawai Shaiɗan yana jagorantar duniya zuwa bauta ba ne, amma ruɗunsa suna yisti cikin ikilisiyoyin Ubangijinmu Yesu Almasihu waɗanda suke ikirari da sunansa. Babban ridda zai bunƙasa ya zama duhu mai zurfi kamar tsakiyar dare. Ga mutanen Allah, zai zama dare na gwaji, dare na kuka, dare na tsanantawa saboda gaskiya. Amma daga cikin wannan dare na duhu hasken Allah zai haskaka.” Annabawa da Sarakuna, 716, 717.

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