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

Littafin Daniyel — Lamba ɗari da talatin da ɗaya

Unveiling the Prophetic Tapestry: Connecting the Dots from Revelation to Present Realities

Bayyana Saƙar Annabci: Haɗa Alamomi daga Ru’ya ta Yohanna zuwa Hakikanin Halin Yanzu

Author

Jeff Pippenger

Published

March 12, 2024

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In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

A cikin talifofin da suka gabata mun nuna cewa Milleriyawa sun gane cewa suna cika misalin budurwai goma, Habakkuk sura ta biyu da Ezekiyel sura ta goma sha biyu, ayoyi na ashirin da ɗaya zuwa ashirin da takwas. Ayoyin da ke cikin Ezekiyel sun nuna cewa sa’ad da waɗannan wurare uku na annabci suka cika sarai a kwanaki na ƙarshe, “tasirin kowace wahayi” zai cika. ’Yar’uwa White ma ta yi magana game da wannan al’amari.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “A cikin Ru’ya ta Yohanna ne dukan littattafan Littafi Mai Tsarki suke haɗuwa kuma suke ƙarewa. A nan ne cikar littafin Daniyel take. Ɗaya annabci ne; ɗayan kuwa wahayi ne. Littafin da aka hatimce ba Ru’ya ta Yohanna ba ne, sai dai wancan ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe. Mala’ikan ya yi umarni, ‘Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin har zuwa lokacin ƙarshe.’ Daniyel 12:4.” Ayyukan Manzanni, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

An sake maimaita misalin budurwai goma daidai harafi da harafi a lokacin hatimcewar dubu ɗari da arba’in da huɗu, wanda ya fara a ranar 11 ga Satumba, 2001, kuma ya ƙare sa’ad da aka rufe ƙofa a kan budurwai marasa hikima a dokar Lahadi mai zuwa ba da daɗewa ba. A cikin wancan lokacin tarihi ne tasirin kowace wahayi yake wakiltuwa a cikin “dukan littattafan Littafi Mai Tsarki suna haɗuwa kuma suna ƙarewa.”

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

A cikin maƙalar da ta gabata mun kasance muna gina wani ginshiƙi na fahimta domin mu gabatar da layin tarihin waje da aka wakilta a aya ta arba’in ta Daniyel goma sha ɗaya, wadda ke wakiltar tarihin siyasa na ƙahon Jamhuriyya na dabbar duniya. Wannan tarihi yana tafiya daidai da tarihin addini na ƙahon Furotesta na gaskiya na dabbar duniya. Mun riga mun gano wasu kaɗan daga cikin layukan annabci waɗanda suke magana a kan ƙahon Jamhuriyya na dabbar duniya, kuma muna ɗora waɗannan layukan a kan tarihin annabci wanda ya fara a ƙarshen zamani a shekarar 1989.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Lokacin annabci na dabbar ƙasa wanda ya fara a shekara ta 1776, kuma ya ƙare a lokacin ƙarshe a shekara ta 1798, shi ne layin da muke niyyar amfani da shi a ƙoƙarin haɗa dukan layukan da yanzu suke aiwatar da tasirinsu wuri guda. Tsakanin shekarun 1776 zuwa 1798 yana ɗauke da hatimin Alfa da Omega, domin yana farawa kuma yana ƙarewa da wani matakin doka, wanda shi ne maganar wata al’umma.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Maganar da al’umma take yi ita ce aikin hukumominta na majalisa da na shari’a.” The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Babbar sifa ta dabbar ƙasa ita ce magana ta. Kundin Tsarin Mulkin Amurka takarda ce ta allahntaka wadda ta buɗe ƙofofi ga ’yancin addini da na siyasa, kuma ta haka ta haɗiye “ambaliyar” tsanantawa da sarakunan Turai da Cocin Katolika suka ci gaba da yi tsawon ƙarnuka.

> And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

> Kuma macijin ya fidda ruwa daga bakinsa kamar ambaliya ya bi matar, domin ya sa ambaliyar ta kwashe ta. Sai ƙasa ta taimaki matar, ƙasar kuwa ta buɗe bakinta, ta haɗiye ambaliyar da macijin ya fidda daga bakinsa. Ruʼuya ta Yohanna 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

A ƙarshen mulkin macijin duniya a matsayin masarauta ta shida cikin annabcin Littafi Mai Tsarki, zai sāke magana; amma a sa’an nan zai yi magana kamar dodon, ta wajen tilasta dokar Lahadi.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Sai na ga wata dabba kuma tana fitowa daga ƙasa; tana da ƙaho biyu kamar na ɗan rago, kuma tana magana kamar maciji. Ru’ya ta Yohanna 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Dabbar ƙasar ta fara ne a matsayin mulki na shida a shekara ta 1798, sa’ad da aka ƙwace wa papacy ƙarfinta.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “Kuma sa’ad da aka kwace wa Paparoma ƙarfinsa, aka tilasta masa ya daina tsanantawa, Yohanna ya ga wata sabuwar iko tana fitowa domin ta maimaita muryar macijin, ta kuma ci gaba da wannan aiki ɗaya na zalunci da saɓo. Wannan ikon, na ƙarshe da zai yi yaƙi da ikkilisiya da kuma dokar Allah, an misalta shi da wata dabba mai ƙaho irin na ɗan rago.” Signs of the Times, Nuwamba 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

A cikin 1798, sa’ad da papacy ta karɓi mugun rauninta na mutuwa, Amurka ta yi magana, kuma kamar yadda kullum yake ga Alpha da Omega, maganar da aka yi a farkon ta riga ta nuna maganar da za a yi a ƙarshe. An furta Dokokin Baƙi da na Tayar da Fitina su zama doka a 1798, suna riga suna nuna dokokin da za a aiwatar a ƙarshe game da shige da fice ba bisa ƙa’ida ba, da kuma kafofin watsa labarai.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Lokacin da muke dubawa daga 1776 zuwa 1798 yana ɗauke da hatimin Alfa da Omega, domin yana bayyana “magana” ta Sanarwar ’Yancin Kai a farkon lokaci, wadda take zama alama ta Dokokin Baƙi da Tayar da Hankali na 1798. A tsakiyar wannan lokaci, ana samun Kundin Tsarin Mulkin Amurka. Wannan lokaci yana ba da wakilcin annabci na mulkin dabbar ƙasa, domin ya fara ne da magana kamar ɗan rago, amma ƙarshen lokacin ya ƙare da dokoki masu wakiltar maciji. Amma kamar yadda sau da yawa yake faruwa, farkon abu da ƙarshensa suna daidaita da abubuwa masu kishiya. Alamar hanya ta farko ta wannan lokaci tana wakilta a cikin alamar hanya ta ƙarshe, kuma alamar hanya ta tsakiya ita ce Kundin Tsarin Mulkin Amurka, wanda jihohi GOMA SHA UKU suka amince da shi. Kalmar Ibrananci ta “gaskiya” an samar da ita daga harafi na farko, sai harafi na goma sha uku, sannan kuma harafi na ƙarshe na haruffan Ibrananci.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Zamanin da muke dubawa yanzu yana ɗauke da hatimin Farko da Ƙarshe, wanda shi ne Gaskiya. Wannan zamani yana wakiltar wani zamani da ke kaiwa ga farkon mulkin dabbar duniya a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki, saboda haka kuma yana wakiltar wani zamani da ke kaiwa ga ƙarshen mulkin dabbar duniya a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki. Wannan zamani ya fara ne a lokacin ƙarshe a shekara ta 1989. Dole ne a ɗora 1776 zuwa 1798 a kan 1989 zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba sa’ad da dabbar duniya ta yi magana kamar maciji, kamar yadda Ayyukan Alien da Sedition suka wakilta.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Yana da amfani mu saka wata gaskiyar annabci a cikin nazarinmu. Wannan gaskiyar wani ɓangare ne na “lokacin ƙarshe” a matsayin alama da sau da yawa ake yin biris da ita. Adventism na Laodicea wataƙila ya san cewa 1798 shi ne “lokacin ƙarshe,” amma fahimtarsu gabaɗaya tana ƙarewa a nan, domin ba su da masaniyar cewa kowane layin gyara yana tafiya daidai da sauran layukan gyara. Kowane layin gyara yana farawa da “lokacin ƙarshe.”

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Musa ya kasance alamar Kristi, kuma Musa ya faɗi wannan gaskiya kai tsaye, Bitrus kuma ya tabbatar da ita a cikin littafin Ayyukan Manzanni.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> Ubangiji Allahnka zai tashe maka Annabi daga tsakiyarka, daga cikin ’yan’uwanka, kamar ni; shi za ku saurara masa. Maimaitawar Shari’a 18:15.

Jesus was to be “like unto” Moses.

Yesu zai zama “kamar” Musa.

> And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

> Yanzu fa, ’yan’uwa, na sani cewa cikin jahilci kuka aikata haka, kamar yadda shugabanninku ma suka yi. Amma abubuwan nan da Allah ya riga ya bayyana ta bakin dukan annabawanSa, cewa Almasihu zai sha wahala, haka Ya cika su. Saboda haka ku tuba, ku kuma juyo, domin a shafe zunubanku, domin lokutan wartsakewa su zo daga gaban Ubangiji; kuma Ya aiko da Yesu Almasihu, wanda tun da farko aka yi muku wa’azinsa: wanda dole ne sama ta karɓe shi har zuwa lokutan maidowar dukan abubuwa, waɗanda Allah ya faɗa ta bakin dukan tsarkakan annabawanSa tun farkon duniya. Gama lalle ne Musa ya ce wa kakanni, Ubangiji Allahnku zai tashe muku Annabi daga cikin ’yan’uwanku, kamarsa ni; shi za ku saurara masa cikin dukan abubuwan da zai faɗa muku. Kuma zai zama, cewa kowace rai wadda ba za ta saurari wannan Annabi ba, za a hallaka ta daga cikin jama’a. Hakika kuma, dukan annabawa tun daga Sama’ila da waɗanda suka biyo bayansa, duk waɗanda suka yi magana, su ma sun yi annabci game da waɗannan kwanaki. Ayyukan Manzanni 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Lokacin ƙarshe a tarihin Musa shi ne haihuwarsa, kuma hakan ya kasance alamar haihuwar Almasihu. A lokacin haihuwar Almasihu da ta Musa duka, an sami ƙaruwa ta ilimi wadda za ta gwada waccan tsara. Ilimin game da haihuwarsu duka ya sa ikon macijin Masar da na Roma suka yi ƙoƙarin kashe waɗanda annabci ya yi alkawari a kansu. Makiyayan da suke kan tuddai, da masu hikima daga gabas, suna wakiltar waɗanda suka fahimci ƙaruwa ta ilimi a lokacin ƙarshe.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Abin da aka saba kasa ganewa shi ne cewa akwai alamomin hanya guda biyu a lokacin ƙarshe. Ba Musa kaɗai aka haifa ba, amma shekaru uku kafin shi an haifi ɗan’uwansa Haruna. Watanni shida kafin a haifi Almasihu an haifi ɗan’uwansa Yahaya. 1798 ita ce shekarar da aka fi yawan gane wa a matsayin “lokacin ƙarshe,” kuma a 1798 dabbar (na’urar siyasa) wadda karuwa ta hau a kanta cikin Tsakiyar Zamanai ta mutu, sannan shekara guda bayan haka “matar” da ta hau wannan dabbar ita ma ta mutu.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

A cikin shekara ta 1989, akwai shugabannin ƙasa biyu. Reagan ya yi mulki har zuwa bikin rantsarwa a 1989, sa’an nan Bush na farko ya fara mulkinsa. Ƙarshen shekaru dubu ɗaya da ɗari biyu da sittin an misalta shi ta cikin shekaru saba’in na bauta a Babila, kuma sa’ad da Janar Cyrus, ɗan’uwan Darius, ya kashe Belshazzar a daren liyafar, Darius ne ainihin sarki. Darius da Cyrus suna wakiltar alamomin hanya guda biyu na wancan lokacin ƙarshe.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Dangantakar annabci da ke tsakanin Musa da Haruna, Yohanna da Yesu, Dariyus da Sairus, papanci da Fafaroma, da Reagan da Bush dukkansu tushen hasken annabci ne idan aka yi nazarinsu da madaidaiciyar hanya. Abin da za mu nuna a nan shi ne cewa Yohanna, ɗan’uwan Yesu ta wajen uwa, shi ne muryar mai kira a jeji, wanda Haruna ɗan’uwan Musa ya riga ya misalta, shi wanda ya yi tafiya zuwa jeji domin ya sadu da Musa, domin ya zama muryarsa.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

A cikin wa’adin shekaru talatin da ya gabaci shafewar Kristi, kuma a cikin shekaru talatin da suka gabaci magabcin Kristi, akwai alamar hanya da ke nuna wata “murya.” Ga Kristi, ita ce muryar Yohanna mai kira a cikin jeji. A shekara ta 533 Justinian ya bayar da doka wadda ta ayyana magabcin Kristi a matsayin mai gyaran ’yan bidi’a kuma shugaban ikilisiya. Dokar Justinian ita ce “muryar” da ta shirya domin “dokar” Lahadi a Majalisar Orleans a shekara ta 538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Sojojin Janar Cyrus su ne muryar da ke bayyana cewa cin nasarar Babila da Darius zai yi na gab da faruwa.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

> “Bayyanar rundunar Cyrus a gaban katangar Babila alama ce ga Yahudawa cewa cetonsu daga bauta yana gabatowa. Fiye da ƙarni guda kafin haihuwar Cyrus, Ruhun Wahayi ya ambace shi da suna, ya kuma sa aka rubuta ainihin aikin da zai yi wajen kwace birnin Babila ba zato ba tsammani, da kuma shirya hanyar sako ’ya’yan bauta. Ta wurin Ishaya aka faɗi wannan magana:

> “‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

> “‘Ga abin da Ubangiji ya faɗa wa shafaffensa, ga Sairus, wanda na riƙe hannunsa na dama, domin ya rinjayi al’ummai a gabansa; … domin a buɗe ƙofofi masu fuka-fuki biyu a gabansa; ƙofofin kuwa ba za a rufe su ba; zan tafi a gabanka, in daidaita karkatattun wurare: zan farfashe ƙofofin tagulla, in tsattsage sandunan ƙarfe biyu; zan ba ka taskokin duhu, da ɓoyayyun dukiyoyi na wurare asirai, domin ka sani cewa ni, Ubangiji, wanda nake kiran ka da sunanka, ni ne Allah na Isra’ila.’ Ishaya 45:1–3.” Annabawa da Sarakuna, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Lokacin da aka gane cewa shaidu biyu ne ko kuma alamomin hanya biyu ne ta wurinsu ake tabbatar da wani annabcin “lokacin ƙarshe,” za a kuma iya gane cewa ɗaya daga cikin waɗannan alamomin hanya biyu yana wakiltar tantancewa, shela ko gargaɗi game da tarihin da ke gabatowa. Haruna, Yohanna, Sairus, da Justinian suna wakiltar wata alamar hanya da take gabatar da lokacin ƙarshe. Lokacin ƙarshe a shekara ta 1798 shi ne ƙarshen lokacin da aka wakilta daga 1776 har zuwa 1798. Alamar hanyar da take tsakiyar wannan tarihin ita ce muryar mai kira cikin jeji game da tarihin da ke gabatowa. Wannan tarihin ya fara ne da wata wallafa da ta ƙi mulkin kama-karya na ko dai sarki ko kuma shugaban Kirista, kuma ya ƙare da wata wallafa da take wakiltar halin kama-karya. Wallafar da take tsakiyar wannan tarihin ta wakilci “gargaɗin” tarihin da ke zuwa, kuma gargaɗin shi ne cewa za a rushe Kundin Tsarin Mulkin Amurka a ƙarshen wannan tarihin.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

An fara maimaita wannan layin tarihin a shekara ta 1989, kuma yana ƙarewa ne a dokar Lahadi sa’ad da aka ƙi gargaɗin da ya fito daga jejin shekaru ɗari biyu a baya, a 1789. Shekara ta 1989 ita ce lokacin ƙarshe a ƙarshen aya ta arba’in, kuma tana daidaita da lokacin ƙarshe a 1798. 1989 tana daidaita da 1776, kuma dokar Lahadi tana wakiltar 1798. A tsakiyar tarihin da a cikinsa ake cika tasirin kowace wahayi, tarihin da ya fara a ranar 11 ga Satumba, 2001, kuma ya ci gaba har zuwa gargaɗin 1789, yana cika, kuma an soke Kundin Tsarin Mulki. Dole ne a sami alamar hanya a tsakiyar, gama Allah ba ya taɓa canjawa. Wannan alamar hanya za ta wakilci gargaɗi domin tarihin annabci da ya fara da dokar Lahadi mai zuwa nan ba da daɗewa ba.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

Shekarar 1989 tana nuna lokacin ƙarshe a aya ta arba’in, wanda yake kaiwa ga dokar Lahadi a aya ta arba’in da ɗaya. Saƙon gargaɗin da ya iso bayan lokacin ƙarshe, amma kafin dokar Lahadi, shi ne Satumba 11, 2001. Yana gargaɗi cewa a ƙarshen wancan zamanin tarihi, Bala’i na uku da ya zo a ranar 11 ga Satumba, 2001, kuma aka hana shi nan take, zai sake bugawa a matsayin mamaki da ba a zata ba, kuma dubban birane za su hallaka. Sa’ad da wannan hallaka ta iso, Shaidan zai fara aikinsa mai banmamaki, kuma wannan aiki yana farawa ne da dokar Lahadi mai zuwa nan ba da daɗewa ba.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Da ma mutanen Allah suna da fahimtar halakar da ke gabatowa ga dubban birane, waɗanda yanzu kusan an ba su ga bautar gumaka! Amma da yawa daga cikin waɗanda ya kamata su kasance suna shelanta gaskiya suna zargi suna kuma hukunta ’yan’uwansu. Sa’ad da ikon Allah mai tuba ya sauko a kan tunani, za a sami canji tabbatacce. Mutane ba za su kasance da sha’awar sukar juna da rushewa ba. Ba za su tsaya a matsayi da ke hana haske ya haskaka ga duniya ba. Sukarsu, zarginsu, za su ƙare. Rundunonin maƙiyi suna taruwa domin yaƙi. Tsananin gwabza-gwabzai na gabanmu. Ku matso kusa da juna, ’yan’uwana maza da mata, ku matso kusa da juna. Ku ɗaure kanku da Kristi. ‘Kada ku ce, Haɗin baki,... kada kuma ku ji tsoron abin da suke tsoro, kada ku firgita. Ku tsarkake Ubangijin runduna shi kaɗai; shi ne zai zama tsoronku, shi ne kuma firgicinku. Zai kuwa zama wuri mai tsarki; amma dutse na tuntuɓe da dutsen abin saɓo ga gidajen Isra’ila biyu, tarko da kuma raga ga mazaunan Urushalima. Kuma da yawa a cikinsu za su yi tuntuɓe, su fāɗi, a karye su, a kama su cikin tarko, a kuwa cafke su.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Duniya gidan wasan kwaikwayo ce. ‘Yan wasan, mazaunanta, suna shirin taka nasu rawar a cikin babban wasan kwaikwayo na ƙarshe. An daina ganin Allah. A wajen manyan taron bil’adama babu haɗin kai, sai dai kawai in mutane suka haɗa kai domin su cika manufofinsu na son kai. Allah yana kallo. Nufinsa game da talakawansa masu tawaye za su cika. Ba a ba da duniya a hannun mutane ba, ko da yake Allah yana ƙyale abubuwan rikicewa da rashin tsari su yi mulki na ɗan lokaci. Wata iko daga ƙasa tana aiki domin ta kawo manyan al’amura na ƙarshe a cikin wannan wasan kwaikwayo,—Shaiɗan yana zuwa kamar Almasihu, yana kuma aiki da dukan ruɗin rashin adalci a cikin waɗanda suke ɗaure kansu tare a cikin ƙungiyoyin asiri. Waɗanda suke miƙa wuya ga sha’awar haɗa ƙawance suna aiwatar da shirye-shiryen maƙiyi. Dalili zai biyo da sakamako.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Laifi ya kusan kai matuƙarsa. Ruɗani ya cika duniya, kuma nan ba da daɗewa ba babban tsoro zai sauko a kan ’yan Adam. Ƙarshen ya yi kusa ƙwarai. Mu da muka san gaskiya ya kamata mu kasance muna shirya kanmu domin abin da ba da daɗewa ba zai auku wa duniya a matsayin abin mamaki mai girma da zai mamaye ta.” Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Gargadin da aka misalta ta wurin gabatar da Kundin Tsarin Mulki a shekara ta 1789, shi ne gargadin mala’ika na uku, wanda yake komawa zuwa Kadish na biyu, sa’ad da hatimtar mutum dubu ɗari da arba’in da huɗu ta fara. Wannan gargadi shi ne gargadin murya ta farko na Ru’ya ta Yohanna sura ta goma sha takwas, kuma ba gine-gine manya na Birnin New York kaɗai suka rushe a wancan lokaci ba, amma ainihin jigon Kundin Tsarin Mulkin kansa ma ya canza. An rubuta Kundin Tsarin Mulkin ne kuma aka gina shi bisa dokar Ingila, wadda asalin falsafarta za a iya bayyana ta a sauƙaƙe da cewa, “mutum ba shi da laifi har sai an tabbatar da laifinsa.” An rubuta Kundin Tsarin Mulkin ne domin yin watsi da abin da ake kira dokar Roma, wadda asalin falsafarta za a iya bayyana ta a sauƙaƙe da cewa, “mutum mai laifi ne har sai an tabbatar da rashin laifinsa.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Gargadin daga cikin jeji a shekara ta 1789, wanda Tsarin Mulki ya wakilta, yana wakiltar gargadin na 11 ga Satumba, 2001, kuma ba kawai gine-ginen da suka ƙone ne suka yi wa wannan tarihi alama da cikakkiyar cika a zahiri ba, amma kuma zartarwar Dokar Patriot ta kuma wakilci wannan gargadi.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

Dokar Patriot (Dokar Haɗa kai da Ƙarfafa Amurka ta wajen Samar da Kayan Aiki Masu Dacewa da ake Buƙata don Kutsawa da Hana Ta’addanci ta 2001) an gabatar da ita a Majalisar Dokokin Tarayyar Amurka jim kaɗan bayan hare-haren ta’addanci na ranar 11 ga Satumba, 2001. An gabatar da ƙudirin dokar a Majalisar Wakilai a ranar 23 ga Oktoba, 2001, kuma a Majalisar Dattawa a ranar 24 ga Oktoba, 2001. Shugaba George W. Bush ya sanya hannu a kanta ta zama doka a ranar 26 ga Oktoba, 2001. Dokar Patriot ta yi niyya ne don ƙara ƙarfafa ikon gwamnati na bincike da hana ayyukan ta’addanci tare da faɗaɗa ikon sa ido da aiwatar da doka, kuma ta yi watsi da asalin ƙa’ida ta farko kuma ta muhimmi ta dokar Ingila wadda ta tabbatar da cewa mutum ba shi da laifi sai an tabbatar da laifinsa. Har yanzu ana amfani da ita a yau daga manyan masu iko a cikin gwamnati domin kauce wa bin hanyoyin shari’a da suka dace, sirri, da shari’o’i na adalci.

We will continue this study in our next article.

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

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> “Mene ne yanayinmu a wannan lokaci mai ban tsoro da tsanani? Kai, girman kai irin nawa ne yake mamaye cikin ikkilisiya, munafunci irin nawa, ruɗu irin nawa, ƙaunar ado da tufafi, wauta da nishaɗi, da irin marmarin ɗaukaka! Dukan waɗannan zunubai sun duhunta hankali, har abubuwan madawwama ba a gane su ba. Ashe, ba za mu binciki Nassosi ba, domin mu san inda muke a cikin tarihin wannan duniya? Ashe, ba za mu zama masu fahimta ba game da aikin da ake cikawa domimu a wannan lokaci, da kuma matsayin da ya kamata mu, a matsayinmu na masu zunubi, mu riƙa yayin da wannan aikin kafara yake gudana? Idan muna da wata kulawa game da ceton rayukanmu, dole ne mu yi canji bayyananne. Dole ne mu nemi Ubangiji da tuba ta gaskiya; dole ne mu, da zurfin baƙin cikin rai, mu furta zunubanmu, domin a shafe su.

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> “Dole ne kada mu ƙara ci gaba da kasancewa a kan ƙasar da aka yi wa sihiri. Muna saurin kusantar ƙarshen lokacin gwajinmu. Bari kowane rai ya bincika, Yaya nake tsaye a gaban Allah? Ba mu san yadda nan ba da daɗewa ba za a ambaci sunayenmu a bakin Kristi ba, kuma a yanke hukunci na ƙarshe game da al’amuranmu. Mene ne, kaito, mene ne waɗannan shawarwari za su kasance? Za a ƙidaya mu tare da masu adalci ne, ko kuwa za a lissafta mu cikin mugaye?”

> “Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

> “Bari ikkilisiya ta tashi, ta kuma tuba daga koma-bayanta a gaban Allah. Bari masu tsaro su farka, su kuma ba da karar ƙaho mai tabbataccen sauti. Gargaɗi ne bayyananne wanda ya kamata mu shelanta. Allah yana umartar bayinsa cewa, ‘Ka yi kira da ƙarfi, kada ka ƙyale, ka ɗaga muryarka kamar ƙaho, ka kuma nuna wa mutanena laifofinsu, da gidan Yakubu zunubansu.’ Dole ne a jawo hankalin mutane; sai an iya yin haka, in ba haka ba duk wani ƙoƙari banza ne; ko da mala’ika daga sama zai sauko ya yi musu magana, maganarsa ba za ta yi wani amfani fiye da kamar yana magana ne cikin kunnen mutuwa mai sanyi ba. Dole ne ikkilisiya ta farka zuwa aiki. Ruhun Allah ba zai taɓa zuwa ba sai ta shirya hanya. Ya kamata a yi bincike na zuciya da gaske. Ya kamata a yi addu’a ta haɗin kai, mai ɗorewa, kuma ta wurin bangaskiya a riƙa dogaro da alkawuran Allah. Ya kamata a yi, ba suturta jiki da tsumman makoki ba, kamar a zamanin dā, sai dai zurfin ƙasƙantar da rai. Ba mu da ko dalili na farko na yi wa kanmu barka da ɗaukaka kanmu. Ya kamata mu ƙasƙantar da kanmu a ƙarƙashin hannun Allah mai ƙarfi. Zai bayyana domin ya ta’azantar kuma ya albarkaci masu nemansa na gaskiya.”

> “The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

> “Aikin yana gabanmu; za mu sa hannu a cikinsa? Dole ne mu yi aiki da sauri, dole ne mu ci gaba da tafiya ba tare da yankewa ba. Dole ne mu kasance muna shirya kanmu domin babbar ranar Ubangiji. Ba mu da lokacin ɓatawa, ba mu da lokacin da za mu shagala da manufofin son kai. Dole ne a yi wa duniya gargaɗi. Mene ne muke yi a matsayinmu na ɗaiɗaiku domin mu kawo haske a gaban sauran mutane? Allah ya bar wa kowane mutum aikinsa; kowa yana da nasa ɓangaren da zai taka, kuma ba za mu yi watsi da wannan aiki ba sai da haɗarin rayukanmu.”

> “O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

> “Ya ’yan’uwana, za ku ɓata wa Ruhu Mai Tsarki rai, ku sa ya tafi? Za ku kore Mai-Ceto mai albarka, domin ba ku shirya domin gabansa ba? Za ku bar rayuka su hallaka ba tare da sanin gaskiya ba, domin kuna ƙaunar jin daɗinku fiye da ɗaukar nauyin da Yesu ya ɗauka dominku? Bari mu farka daga barci. ‘Ku natsu, ku yi tsaro; gama maƙiyinku Iblis, kamar zaki mai ruri, yana yawo, yana neman wanda zai cinye.’” Review and Herald, March 22, 1887.

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