Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Aya ta arba’in ta Daniyel sura ta goma sha ɗaya ta fara ne a lokacin ƙarshe a shekara ta 1798, sa’ad da aka yi wa sarkin arewa mugun rauni mai kisa ta hannun sarkin kudu. An yi wa wannan tarihi kwatanci da shekarar 246 K.H., lokacin da Ptolemy ya ɗauki fansa a kan mulkin arewa, kuma da Faransa ta Napoleonic ta kama shugaban cocin Roma a matsayin fursuna a shekara ta 1798. Bayan sarkin kudu ya koma Masar a aya ta tara, sai aya ta goma ta bayyana cewa sarkin arewa zai kai farmakin ramuwar gayya a kan sarkin kudu.

So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

Saboda haka sarkin kudu zai shiga mulkinsa, sa’an nan kuma zai koma ƙasarsa. Amma ’ya’yansa za su tashi da himma, su tara tarin manyan rundunoni; kuma ɗaya daga cikinsu tabbatacce zai zo, ya malala, ya ratsa; sa’an nan zai sāke dawowa, ya ƙara tayar da yaƙi, har zuwa ga kagararsa. Daniyel 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Kafin mu yi la’akari da bayanin Uriah Smith a kan tarihin da ya cika aya ta goma, bari mu lura da furcin nan, “ya yi ambaliya, ya kuma ratsa.” Jimlar Ibrananci da aka fassara ta wannan hanya, an kuma fassara ta a aya ta arba’in da cewa, “ya yi ambaliya ya haye.” Ita ce jimla ɗaya tak a ainihin harshen Ibrananci. Ba a same ta a wani wuri dabam a cikin Nassosi ba, sai sau ɗaya kawai.

And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

Kuma zai ratsa ta Yahuza; zai yi ambaliya, ya malala ya zarce, zai kai har zuwa wuya; kuma shimfiɗar fikafikansa za ta cika faɗin ƙasarka, ya Immanuwel. Ishaya 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

A cikin Daniyel sura ta goma sha ɗaya, aya ta goma da kuma aya ta arba’in, sa’an nan kuma a cikin Ishaya sura ta takwas, aya ta takwas, an fassara wannan jimlar Ibrananci ɗaya ta hanyoyi uku dabam, ko da yake duk suna wakiltar ma’ana guda. Kalma ta ƙarshe ta jimlar, wato kalmar Ibrananci “abar,” an bayyana ta ko dai da “wuce ta ciki” a aya ta goma, “wuce bisa” a aya ta arba’in, sa’an nan kuma da “wuce sama da” a cikin Ishaya. Ma’anar a zahiri iri ɗaya ce a kowanne ɗaya daga cikin waɗannan nassoshi uku, amma a cikin Ishaya akwai kuma wata alaƙa ta annabci tsakanin waɗannan nassoshin.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Ayat ɗin da ke cikin Ishaya ya cika sa’ad da sarkin Assuriya ya ci Yahuda da yaƙi kuma ya zo Urushalima, amma bai taɓa cin birnin kansa ba. Ya kai har “wuya,” amma bai taɓa cin “kai” ba. A cikin wannan annabci ɗaya ɗin nan, Ishaya ya gabatar da alamar annabci ta abin da “kai” yake wakilta, kuma ya bayyana “kai” a matsayin babban birnin mulki, haka kuma sarkin mulkin shi ma “kai” ne. Ya bayar da shaidu biyu na gaskiyar annabci cewa kai, sarki ne, kuma mulki ne, sa’an nan kuma cikin salon ɓoye ya nuna cewa idan mai nazarin annabci ba zai karɓi kuma ya fahimci wannan gaskiya ba, ba za a kafa shi ba. Wannan ayar da aka faɗa cikin salon ɓoye tana cikin wannan annabci ɗaya ɗin da ya bayyana cewa sarkin arewa zai malala ya wuce, amma har zuwa “wuya” kaɗai.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Gama shugaban Suriya shi ne Dimashƙu, shugaban kuma Dimashƙu shi ne Rezin; cikin shekaru sittin da biyar kuwa Efraim zai karye, har ya daina zama jama’a. Gama shugaban Efraim shi ne Samariya, shugaban kuma Samariya shi ne ɗan Remaliya. In ba za ku gaskata ba, lalle ne ba za a tsayar da ku ba. Ishaya 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

“Kan” al’ummar Suriya shi ne babban birninta, wato “Dimashƙu,” kuma “kan” “Dimashƙu” (babban birnin) shi ne “Rezin,” sarkin Suriya. Haka kuma, “kan” al’ummar Efraim shi ne babban birninta, wato “Samariya,” kuma “kan” “Samariya” (babban birnin) shi ne “ɗan Remaliya” (Peka), sarkin Samariya. A cikin wannan annabcin kuma, a babi na gaba, a aya ta takwas, Sarki Sennakerib na Assuriya ya kewaye Urushalima, kuma a aya ta takwas, an bayyana kewaye Urushalima da ya yi a matsayin abin da ya kai har wuya.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Aya ta bakwai da ta takwas, waɗanda suka kafa, bisa ga shaidu biyu, alamar annabci ta “kai,” wadda ke wakiltar duka sarki da kuma babban birnin al’ummar sarkin, ita ce annabcin shekaru sittin da biyar wanda ke bayyana farkon duka annabce-annabcen shekaru dubu biyu da ɗari biyar da ashirin a kan masarautun arewa da kudu na Isra’ila. Saboda haka, aya ce mai matuƙar sarkakiya, gama tana da alaƙa da aya ta goma da kuma ta arba’in na sura ta goma sha ɗaya ta Daniyel, waɗanda su ma dukansu suke bayyana faɗace-faɗacen da sarkin arewa yake kai wa sarkin kudu hari, kamar yadda Sennakerib, sarkin arewa, ya kai wa Yahuza hari, sarkin kudu, a aya ta takwas ta Ishaya sura ta takwas.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Mabuɗin da yake haɗa waɗannan faɗa-faɗan sarakunan arewa da na kudu wuri guda shi ne “kai,” da kuma “kwararowa ya rufe” da “wucewa.” Sa’ad da sarkin arewa ya rama wa sarkin kudu a aya ta goma, ta sura ta goma sha ɗaya, ya ci yaƙin, amma ya bar “kai,” gama yana “zuwa, yana kwararowa ya rufe, yana kuma wucewa” “har zuwa” ga “kagarar” sarkin kudu. Tarihin aya ta goma yana wakiltar nasarar sarkin arewa a kan sarkin kudu, amma bai shiga Masar ba (kagarar), babban birni—wato “kai.”

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Sa’ad da sarkin kudu ya riga ya ci sarkin arewa da yaƙi a ayoyi na bakwai da takwas, ya “shiga cikin kagarar sarkin arewa, kuma” ya “yi nasara, kuma” ya “kwashe waɗanda aka kama” ya komo da su “Masar.” A cikin nasarar ramuwar gayya ta sarkin arewa, bai shiga Masar ba, ta haka yana kwatanta cewa sa’ad da aka shafe Tarayyar Soviet a shekara ta 1989, Rasha—babban birninta, wato kanta—an bar shi a tsaye. “In ba za ku gaskata ba, lalle ba za a kafa ku ba.” Rasha ce, wadda aka wakilta a matsayin sarkin kudu a ayoyi na sha ɗaya da sha biyu, wadda take cin nasarar yaƙin yankin iyaka, wanda a zamanin da shi ne Raphia, amma a yau shi ne Ukraine.

“‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

“‘AYA TA 10. Amma ‘ya’yansa za su tashi da himma, su kuma tara tarin manyan rundunoni; ɗaya kuwa tabbatacce zai zo, ya mamaye, ya ratsa; sa’an nan zai komo, ya ƙara tashi da himma, har ma zuwa kagararsa.’

“The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

“Kashin farko na wannan aya yana magana ne game da ’ya’ya maza, a jam’i; kashin ƙarshe kuma, game da ɗaya, a mufradi. ’Ya’yan Seleucus Callinicus su ne Seleucus Ceraunus da Antiochus Magnus. Dukkansu biyu sun shiga wannan aiki da ƙwazo domin su tabbatar da, su kuma rama, lamarin mahaifinsu da ƙasarsu. Babban cikinsu, wato Seleucus, shi ne ya fara haukar sarauta. Ya tattara babban taro domin ya maido da mulkokin mahaifinsa; amma da yake shi sarki ne mai rauni da rashin jarumtaka, a jiki da kuma a dukiyarsa, marar kuɗi, kuma ba shi da ikon sa sojojinsa su yi biyayya, sai wasu janar-janalansa biyu suka ba shi guba bayan mulki na shekaru biyu ko uku marasa ɗaukaka. Ɗan’uwansa mafi ƙwarewa, Antiochus Magnus, sai aka shelanta shi sarki, wanda, da ya karɓi jagorancin rundunar, ya sāke kwato Seleucia, ya kuma maido da Syria, yana mai mallake wasu wurare ta wurin yarjejeniya, wasu kuma ta ƙarfin makamai. Sai aka bi da yarjejeniyar tsagaita wuta, inda ɓangarorin biyu suka tattauna kan salama, duk da haka suna shiri domin yaƙi; bayan haka Antiochus ya komo ya kuma ci Nicolas, janar na Masar, a yaƙi, har ma yana da niyyar mamaye Masar kanta. Ga shi nan ‘ɗayan’ wanda lalle ne zai yi ambaliya ya kuma ratsa.” Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Rushewar Tarayyar Soviet a shekarar 1989 ya nuna “lokacin ƙarshe,” kuma ’ya’yan nan biyu a cikin ayar suna wakiltar alamomin lokaci biyu na Reagan da Bush na farko. Tun daga “lokacin ƙarshe,” a 1798, inda aya ta arba’in ta Daniyel goma sha ɗaya ta fara, an manta da karuwar Roma, gama ita, a matsayin Jezebel, tana nan a baya a Samariya, alhali mijinta Ahab yana magana da Iliya a Dutsen Karmel. Tana ɓoye, amma a asirce tana jan igiyoyi, kamar yadda ta kasance a Yaƙin Duniya na Ɗaya da Yaƙin Duniya na Biyu. Mijinta shi ne rundunar wakilcinta a gāba da sarkin kudu. Sa’ad da ta rama a 1989, ita, a matsayin sarkin arewa, ta zo da kekunan yaƙi, jiragen ruwa, da mahayan dawakai.

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

Kuma a lokacin ƙarshe sarkin kudu zai tunkare shi da ƙarfi; sarkin arewa kuma zai zo masa kamar guguwa, tare da karusai, da mahayan dawakai, da jirage masu yawa; zai kuwa shiga cikin ƙasashe, ya mamaye su, ya ratsa kuma ya wuce. Daniel 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Wakilcinta a cikin mayar da martanin ana wakilta ta da “jiragen ruwa,” waɗanda suke ikon tattalin arziƙi, da kuma da “karusai da mahayan dawakai,” waɗanda suke ƙarfin soja. Ƙarfin soja da ikon tattalin arziƙi su ne siffofi biyu na annabci na Amurka a cikin annabce-annabcen kwanakin ƙarshe, gama Amurka za ta hana waɗanda ba za su rusuna wa Jezebel ba saye da sayarwa, kuma idan har yanzu suka ƙi alamar ikon Jezebel, za a kashe su. Ikon tattalin arziƙi da ƙarfin soja na Amurka ne aka yi amfani da su tare da haɗin gwiwar fafaroma wanda ya kawo rushewar Tarayyar Soviet a shekara ta 1989, ko da yake an bar Rasha a tsaye.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Tarihin da ya cika aya ta goma na Daniyel sura ta goma sha ɗaya yana maimaituwa a cikin tarihin sashe na biyu na aya ta arba’in, wanda ya nuna lokacin ƙarshe a shekara ta 1989. Tarihin ayoyi shida zuwa tara yana wakiltar tarihin da ya kai ga lokacin ƙarshe, wanda aka bayyana a sashe na farko na aya ta arba’in. Ayoyi biyar zuwa goma na Daniyel sura ta goma sha ɗaya suna kwatanta tarihin aya ta arba’in ta Daniyel 11 daidai ƙwarai, domin kamar yadda Sister White ta rubuta, “yawancin tarihin da ya riga ya cika a Daniyel sura ta goma sha ɗaya za a maimaita shi.”

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Ayoyi na ɗaya zuwa na huɗu na Daniyel sura ta goma sha ɗaya suna bayyana Sairus a matsayin sarki na biyu na al’ummar ƙaho biyu a lokacin ƙarshe cikin kwanaki na ƙarshe. “Lokacin ƙarshe” cikin kwanaki na ƙarshe shi ne 1989, kuma shugaban ƙasa na biyu, wanda Sairus yake wakilta, yana kafa jerin annabci da ke bai wa ɗalibin annabci damar ƙirga zuwa shugaban ƙasa na shida bayan 1989, wanda zai zama shugaban ƙasa mafi arziki, kuma wanda zai tayar da (farkar da) ikon macijin duniya, ko dai masu ra’ayin dunƙulewar duniya na duniya ne, ko kuwa waɗanda suke cikin Amurka. Sa’an nan wannan tarihin annabci ya yi tsalle zuwa masarauta ta bakwai ta annabcin Littafi Mai Tsarki, wato sarakuna goma na Majalisar Ɗinkin Duniya, kuma yana bayyana babban sarkinta kuma na farko, kamar yadda Aleksanda Mai Girma yake wakilta (ma’ana “Jarumin Mutane”), da kuma rushewar masarautarsa ta ƙarshe sa’ad da iskokin huɗu na Musulunci suka saki gaba ɗaya a rufewar lokacin gwaji na ’yan Adam.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Sa’an nan ayoyi biyar zuwa tara suna misalta tarihin da wancan zamani ya wakilta wanda ya riga kafuwar papanci a kan kursiyin mulki a shekara ta 538, domin da farko ikon da zai zama sarkin arewa dole ne ya rinjayi shingayen ƙasa uku, kamar yadda Seleucus ya yi, wanda daga nan aka kafa shi a matsayin sarkin arewa. Bayan haka, na tsawon shekaru uku da rabi, kamar yadda shekaru talatin da biyar na zahiri suka wakilta, sarkin arewa ya yi mulki, har sai da sarkin kudu ya shiga cikin kagararsa ya kama shi fursuna, inda daga baya ya mutu a Masar sakamakon fāɗowa daga kan doki. Saboda haka, ayoyin suna bayyana tarihin da ya ƙare a lokacin ƙarshe a shekara ta 1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Aya ta goma tana fayyace tarihin lokacin ƙarshe a shekarar 1989, kuma tare da ayoyi biyar zuwa tara, suna wakiltar tarihin aya ta arba’in, kamar yadda tarihin ayoyi talatin zuwa talatin da shida ma yake yi. Saboda haka, daga aya ta ɗaya zuwa aya ta goma, layi bisa layi, akwai layukan annabci guda biyu. Na farko yana magana ne game da shugabannin masarautu ta shida da ta bakwai, ko da yake akwai tazara marar cike tsakanin shugaban ta shida, wanda shi ne mafi arziki a masarauta ta shida, da kuma masarauta ta bakwai.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Layi na biyu ya ƙunshi tarihin kawar da cikas uku, zamanin da sarkin arewa ya yi mulki, da kuma wanda aka cire a sa’an nan a 1798, har zuwa 1989, da kuma shugaban ƙasa na biyu, wanda aka wakilta a layin da ya gabata ta wurin Cyrus.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Ayoyi na goma sha ɗaya da goma sha biyu suna wakiltar layi na uku na tarihi wanda yake faruwa bayan shugaban mai arziki na aya ta biyu, amma a wani lokaci bayan rushewar Tarayyar Soviet a lokacin ƙarshe a shekara ta 1989, kuma a wani wuri kafin dokar Lahadi a cikin Amurka kamar yadda aka wakilta a aya ta goma sha shida.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

Tarihin da yake bayan lokacin ƙarshe a 1989, a layi na farko, ana kai shi ga shugaban ƙasa na shida kuma mafi wadata, wanda ya tunzura masu kishin tsarin duniya tun daga 2016. A layi na biyu kuma, tarihin annabci ana kai shi zuwa 1989. Yaƙin Raphia (“Iyakar Raba”) a ayoyi na goma sha ɗaya da goma sha biyu, yana gabatar da aya ta goma sha uku, inda sarkin arewa wanda aka ci nasara a baya-bayan nan ya sake gina rundunarsa, sannan ya ci sarkin kudu da yaƙi, daf da dokar Lahadi ta aya ta goma sha shida. Ƙarfin wakilci na sarkin arewa a aya ta goma sha uku, shi ne na ƙarshe cikin shugabannin ƙasa takwas da suke mulki daga 1989 har zuwa dokar Lahadi. Saboda haka dole ne aya ta goma sha uku ta faru a lokacin zaɓen shugaban ƙasa na takwas ko bayan haka, wanda yake daga cikin bakwai ɗin. Ayoyi na goma sha ɗaya da goma sha biyu suna farawa ne kaɗan kafin shugaban ƙasa na shida, mafi wadata, kuma mai yiwuwa su ƙare kaɗan kafin zaɓen wannan shugaban ƙasa ɗin, wanda ya zama na takwas ɗin da yake daga cikin bakwai ɗin, kuma ya yi nasara a yaƙi na uku na yaƙin wakilci, a ayoyi na goma sha uku zuwa goma sha biyar.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

Ramuwar gayya ta sarkin kudu a ayoyi na goma sha ɗaya da goma sha biyu, martani ne ga shan kashin da sarkin kudu ya yi a aya ta goma. Aya ta goma tana bayyana nasarar sarkin arewa a shekara ta 1989, wadda aka haifar ta wurin ƙawancen asiri tsakanin Amurka da Vatican. Nasarar da rundunar arewa ta samu ita ce yaƙi na farko na yaƙin wakilai. Ainihin yaƙin zafi da ya cika a zamanin dā ya kasance abin kwatanci na yaƙin wakilai a kwanaki na ƙarshe, sabili da haka nasarar da ke cikin ayoyi na goma sha ɗaya da goma sha biyu za ta kasance nasarar sarkin kudu, a yaƙi na biyu na yaƙe-yaƙen wakilai.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

Akwai yaƙe-yaƙe uku a ayoyi goma zuwa goma sha biyar, kuma dukkansu sun cika tun zamanin da ta wajen ainihin yaƙe-yaƙe masu zafi, amma suna wakiltar yaƙe-yaƙe uku a cikin yaƙe-yaƙen wakilai a kwanaki na ƙarshe. Yaƙi na farko an yi nasara a cikinsa ta wurin ɓoyayyar ƙawancen dabbar da annabijn ƙarya suka yi, a kan macijin a shekara ta 1989. Yaƙi na biyu na yaƙe-yaƙen wakilai za a yi nasara a cikinsa ta wurin ikon macijin marar yarda da Allah na sarkin kudu, a kan ƙawancen shugaban cocin Roma da rundunarsa ta wakilai. Yaƙi na uku na yaƙe-yaƙen wakilai rundunar wakilai ta sarkin arewa ce za ta yi nasara a cikinsa, kamar yadda aka wakilta a ayoyi goma sha uku zuwa goma sha biyar.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

A annabce, akwai manyan yaƙe-yaƙe uku na duniya masu zafi, yaƙe-yaƙe uku na wakilai, waɗanda suka ƙunshi yaƙe-yaƙe uku, da kuma yaƙin masifun nan uku na Musulunci. Haka kuma akwai Yaƙin Basasa da Yaƙin Juyin Juya Hali. Yaƙi na biyu cikin yaƙe-yaƙen wakilai yana gudana yanzu a Yukren, “Kan Iyaka”, kamar yadda Raphia take wakilta, wadda ita ce kan iyaka tsakanin sarkin kudu da sarkin arewa, sa’ad da ayoyi goma sha ɗaya da goma sha biyu suka fara cika a cikin tarihi.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

A daidai wannan lokaci da ake aiwatar da yaƙi na biyu daga cikin yaƙe-yaƙen wakilai a Yukuren, hari na biyu daga cikin hare-hare uku na Musulunci a kan ƙasa mai ɗaukaka shi ma yana faruwa. Hari na farko na masifa ta uku ya zo ne a ranar 11 ga Satumba, 2001, kuma aka fara aikin hatimce waɗanda dubu ɗari da arba’in da huɗu. Lokacin hatimtawa yana ƙarewa ne a dokar Lahadi da za ta zo nan ba da daɗewa ba a Amurka, sa’ad da Musuluncin masifa ta uku zai sake bugun Amurka. Hari na farko da na ƙarshe iri ɗaya ne, kuma su biyun suna nuna wata murya ta mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas, wadda kuma ita ce muryar mala’ika na uku, wadda kuma ita ce busawar ƙaho na bakwai, wadda kuma ita ce masifa ta uku.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

A tsakiyar waɗannan hare-hare biyu, waɗanda su ne muryoyi biyu, waɗanda su ne sautin ƙaho na bakwai, Musulunci na bala’i na uku ya kai hari, ba ga ƙasar ɗaukaka ta zamani ta ruhaniya ba, sai dai ga tsohuwar ƙasar ɗaukaka ta zahiri a ranar 7 ga Oktoba, 2023.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Yaƙin da ya fara a wancan lokaci, a yanzu yana faruwa ne a daidai yankin da Yaƙin Raphia ya auku, kamar yadda aka bayyana a ayoyi na goma sha ɗaya da goma sha biyu. Yankin Gaza shi ne iyakar da ke tsakanin masarautar kudancin Yahuda da Masar. Ranar 7 ga Oktoba, 2023, wata dabara ce a cikin sauran dabaru da ke nuna tawaye, ko kuma harafi na goma sha uku a cikin jerin haruffan Ibraniyanci, wanda tare da harafi na farko da na ƙarshe yake samar da kalmar “gaskiya.”

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Hari na biyu a kan ƙasar ɗaukaka da Musulunci na annoba ta uku ya kai, ya faru ne a ranar 7 ga Oktoba, 2023, kuma ya faru ne a daidai yankin da tsohon Yaƙin Raphia ya auku, a cikar ayoyi na goma sha ɗaya da na goma sha biyu. Hari na biyu a kan ƙasar ɗaukaka, ta wurin alamar annabci ta yanayin ƙasa, yana da alaƙa da yaƙi na biyu na yaƙe-yaƙen wakilai, kamar yadda yaƙin da ke Ukraine yake wakilta.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Layi bisa layi, yaƙi na biyu na yaƙe-yaƙen wakilai da yanzu yake gudana a Ukraine (Ƙasar Iyaka), ya ƙunshi sauti na biyu na ƙahon masifa ta uku (7 ga Oktoba, 2023), wanda yake cika a lokacin ƙarshe na hatimce ɗari da dubu arba’in da huɗu. An kwatanta wannan kwarewar hatimcewa ta bakin Daniyel a sura ta goma, sa’ad da ya ga wahayin “marah” bayan kwanaki ashirin da ɗaya na makoki, wanda shi ne kwanaki uku da rabi da annabawa biyu suka kasance matattu a kan titi. An fassara wannan wahayi a matsayin bayanin “abin da zai auku wa mutanen Allah a cikin kwanaki na ƙarshe.”

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Gaskiyar da hangen nesa na Kogin Hiddekel yake wakilta, wadda ita ce gaskiyar hatimi, ta cika a tarihin annabci na aya ta goma sha ɗaya zuwa ta goma sha biyar. Ita ce tarihin aya ta arba’in da ya fara a shekara ta 1989, kuma ya ci gaba zuwa aya ta arba’in da ɗaya da dokar Lahadi mai zuwa nan ba da daɗewa ba. Ita ce tarihin shugaba na shida, mafi arziki, a aya ta biyu, wanda ake wakilta har zuwa masarauta ta bakwai ta “Alexander the Great” kamar yadda aka lura a aya ta uku.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

Tarihin da ya fara a farkon yaƙi na biyu na yaƙe-yaƙen wakilai a shekara ta 2014, wanda kuma aka biyo shi da shugaban ƙasa mafi arziki yana fara kamfen ɗinsa a shekara ta 2015, shi ne gurbin da babu komai na aya ta arba’in, daga 1989 har zuwa dokar Lahadi a aya ta arba’in da ɗaya, kuma shi ne kuma gurbin da babu komai daga shugaban ƙasa na shida, mafi arziki, a aya ta biyu, har zuwa masarauta ta bakwai. Shi ne tarihin da ya fara da murya ta farko ta Ru’ya ta Yohanna sura ta goma sha takwas a ranar 11 ga Satumba, 2001, kuma ya ƙare da murya ta biyu a sa’ar babbar girgizar ƙasa a sura ta goma sha ɗaya ta Ru’ya ta Yohanna. Wannan tarihin kuma shi ne lokacin tarihi da Ezekiyel ya bayyana a sura ta goma sha biyu, inda kowane wahayi yake cika. Wannan zamani shi ne lokacin hatimi na dubu ɗari da arba’in da huɗu. Ana cika tsarkakewar mutanen Allah ta wurin Kalmarsa.

Sanctify them through thy truth: thy word is truth. John 17:17.

Ka tsarkake su cikin gaskiyarka: maganarka gaskiya ce. Yahaya 17:17.

We will continue this study in the next article.

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

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

“An ba Ezekiyel wannan wahayi ne a wani lokaci sa’ad da zuciyarsa ta cika da mummunan hasashe na abin da zai zo. Ya ga ƙasar kakanninsa tana kwance a yasasshiya. Birnin da dā ya taɓa cika da jama’a ba a ƙara zama a cikinsa ba. Muryar farin ciki da waƙar yabo ba a ƙara jin su a cikin ganuwarta ba. Annabin kansa baƙo ne a ƙasa baƙuwa, inda ƙarfin buri marar iyaka da mugun zalunci suka yi rinjaye. Abin da ya gani da abin da ya ji game da zaluncin ɗan adam da mugunta ya dami ransa ƙwarai, ya kuma yi makoki mai zafi dare da rana. Amma alamu masu banmamaki da aka gabatar a gabansa a gefen kogin Kebar sun bayyana iko mai mulki daga sama, wanda ya fi na sarakunan duniya ƙarfi. A bisa sarakuna masu girman kai da zalunci na Assuriya da Babila, Allah na jinƙai da gaskiya ne yake zaune a kan kursiyinsa.”

“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

“Waɗancan ruɗaɗɗun al’amura masu kama da ƙafafun da suka bayyana ga annabin kamar suna cikin irin wannan rikicewa, suna ƙarƙashin jagorancin hannu marar iyaka ne. Ruhun Allah, wanda aka bayyana masa yana motsawa yana kuma shiryar da waɗannan ƙafafun, ya fito da jituwa daga cikin rikicewa; haka ma dukan duniya tana ƙarƙashin ikonsa. Dubban dubbai na halittu masu ɗaukaka suna a shirye bisa ga umarninsa su rinjayi iko da manufofin mugayen mutane, su kuma kawo alheri ga amintattunsa.”

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

“Haka nan ma, sa’ad da Allah yake shirin buɗe wa ƙaunataccen Yohanna tarihin ikilisiya domin zamanai masu zuwa, sai Ya ba shi tabbaci na kulawa da lura ta Mai Ceto ga mutanensa ta wurin bayyana masa ‘Wani mai kama da Ɗan mutum,’ yana tafiya a tsakiyar fitilun kyandirori, waɗanda suka wakilci ikilisiyoyi bakwai. Yayin da aka nuna wa Yohanna manyan gwagwarmayoyin ƙarshe na ikilisiya da ikokin duniya, an kuma ba shi izinin ganin nasara ta ƙarshe da kuɓutar masu aminci. Ya ga an kai ikilisiya cikin gwabza mummunar faɗa da dabbar da kuma siffarta, kuma aka tilasta bautar wannan dabba da barazanar mutuwa. Amma da ya dubi bayan hayaƙi da ƙarar yaƙin, sai ya hangi wani taro a kan Dutsen Sihiyona tare da Ɗan Ragon, suna da, maimakon alamar dabbar, ‘sunan Uban a rubuce a goshinsu.’ Kuma ya sāke ganin ‘waɗanda suka yi nasara a kan dabbar, da siffarta, da alamarta, da kuma lambar sunanta, suna tsaye a kan tekun gilashi, suna da garayun Allah’ kuma suna rera waƙar Musa da ta Ɗan Ragon.”

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Waɗannan darussan domin amfaninmu ne. Dole ne mu ɗora bangaskiyarmu ga Allah, gama akwai wani lokaci a gab da mu wanda zai gwada rayukan mutane. Almasihu, a kan Dutsen Zaitun, ya sake bayyana hukunce-hukuncen masu ban tsoro da za su riga zuwansa na biyu: ‘Za ku ji yaƙe-yaƙe da jita-jitar yaƙe-yaƙe.’ ‘Al’umma za ta tashi gāba da al’umma, mulki kuma gāba da mulki: za a kuma yi yunwa, da annoba, da girgizar ƙasa a wurare dabam-dabam. Dukan waɗannan su ne farkon baƙin ciki.’ Ko da yake waɗannan annabce-annabcen sun sami cika a wani ɓangare a lokacin hallakar Urushalima, suna da amfani mafi kai tsaye ga kwanaki na ƙarshe.”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“Muna tsaye a ƙofar manyan abubuwa masu girma da tsanani. Annabci yana cika da sauri. Ubangiji yana a ƙofa. Ba da daɗewa ba wani zamani mai matuƙar muhimmanci ga dukan masu rai zai buɗe a gabanmu. Muƙabalar da ta gabata za a sake tayar da ita; sababbin muƙabala kuma za su tashi. Abubuwan da za a aiwatar a duniyarmu ba a ma taɓa mafarkinsu ba tukuna. Shaiɗan yana aiki ta wurin wakilan mutane. Waɗanda suke ƙoƙarin sauya Kundin Tsarin Mulki kuma su tabbatar da wata doka mai tilasta kiyaye Lahadi ba su fahimci sakamakon da zai biyo baya sosai ba. Rikici yana gab da aukuwa a kanmu.”

“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

“Amma bayin Allah ba za su dogara ga kansu ba a cikin wannan babban yanayin gaggawa. A cikin wahayoyin da aka ba Ishaya, da Ezekiyel, da Yahaya, muna ganin yadda sama take da alaƙa ƙwarai da abubuwan da ke faruwa a duniya, da kuma yadda kulawar Allah take da girma ga waɗanda suke da aminci gare Shi. Duniya ba ta rasa mai mulki ba. Tsarin abubuwan da za su faru yana hannun Ubangiji. Maiɗaukakar sama yana riƙe da makomar al’ummai, kamar yadda kuma yake kula da al’amuran ikilisiyarsa, a ƙarƙashin kulawarsa ta kansa.” Testimonies, juzu’i na 5, 752, 753.