Littafin Yowel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Lawodikiya - Lamba Tara

Na kai ga inda, a wannan gabatarwa ga littafin Joel, zan yi taƙaitaccen bayani a kan wasu daga cikin muhimman abubuwan da suka fito daga talifofi takwas na farko, in kuma fayyace abin da ya kamata mu sa ran samu daga littafin Joel yanzu da za mu fara dubansa kai tsaye sosai; sannan kuwa, ba shakka, me wannan yake da alaqa da yaƙe-yaƙen Raphia da Panium na Daniel 11:11–16?

Mun sanya ƙarfi a kan waƙar gonar inabi domin “ƙwarewa” ana wakilta ta annabtance da “waƙa.” Ɗaya daga cikin siffofin ɗari da arba’in da huɗu ɗin nan shi ne cewa suna rera waƙar Musa da ta Ɗan Ragon, wanda kawai hanya ce ta Yohanna ta wakiltar waƙar gonar inabin Ishaya. Kowane babban annabi yana fara littafinsa da la’antar Isra’ila saboda tawayensu, ko kuma za ku iya cewa kowane babban annabi da farko yana rera waƙar gonar inabi. Ina jaddada cewa waƙar gonar inabin Yowel a babi na ɗaya tana ɗaya daga cikin muhimman wahayi game da waƙar gonar inabi. Ba zan iya cewa ko ina daidai ko a’a ba, amma dalilin da ya sa nake da wannan tabbaci shi ne alaƙoƙin annabci da aka wakilta ta alama a cikin littafin Yowel suna bayyana kamar mabuɗi ne, ko wataƙila gatari ne ga wasu tsinin ƙafa. Shaidar Yowel ba wai kawai tana haɗuwa da sauran layukan da suke daidaita ba, amma kuma tana bayyana tana kafa wurin komawa na tunani, musamman ta wurin alamar gonar inabin da aka lalatar a babi na ɗaya, sannan babuka biyu na gaba suna bayyana duka hoton gwajin lokacin siffar dabbar a Amurka, da kuma hoton gwajin lokacin siffar dabbar ga duniya. Kuma dukan wannan an saita shi ne a cikin mahallin gonar inabi, kuma gonar inabi ba gonar inabi mai rai ba ce—idan ba ta sami ruwan sama ba.

Mun kuma sa ƙarfi a kan zamanin annabci da alamar nan ta “har yaushe?” ke wakilta. Na ji wajabcin tunatar da mu wannan ƙa’ida da aka riga aka kafa game da “har yaushe” domin a sa ƙarfi a kan “dutsen ƙarshe” wanda ya kasance, kuma yake kuma shi ne tushe da dutsen kusurwa. Cikakken bunƙasa na ƙarshe na saƙon Kukan Tsakar Dare da yake gudana yanzu shi ne “dutsen ƙarshe.” Bisa ga waɗannan tushe, wannan dutsen ƙarshe shi ne jauharan Miller suna haskawa sau goma fiye da yadda suka yi a farkon.

Bisa ga “ayyuka masu banmamaki” na Allah, mafarin gini shi ne lokacin da mutanensa suka sauya daga ƙwarewar Laodiceya zuwa ƙwarewar Filadelfiya, wato lokacin da waɗannan mutanen suka zama na takwas wanda yake daga cikin bakwai, kuma a lokacin ne kuma suke sauyawa daga ikkilisiya mai gwagwarmaya zuwa ikkilisiya mai nasara. Wannan sauyawar ita ce mafarin gini. Ana cika wannan sauyawa ne sa’ad da mutanen Allah suka ji kuma suka ga saƙon “mafarin gini,” kuma ya zama abin banmamaki a idanunsu. Saƙon mafarin gini shi ne kololuwa, domin yana haɗa dukan gaskiyoyin alamar “mafarin gini” wuri guda. Saƙon “sau bakwai” shi ne dutsen tushe na Miller, kuma shi ne zai zama mafarin ginin Milleriyawa. Fentikos shi ne mafarin ginin zamanin Fentikos, kamar yadda Kiran Tsakiyar Dare ya kasance mafarin ginin motsin Milleriyawa na mala’ika na farko da na biyu.

A matsayin kololuwa ko dutsen ƙarshen wannan zamani na shekaru 46 wanda a cikinsa Almasihu ya gina haikalin Millerite na mala’ikan fari da na biyu, wannan dutsen ƙarshen zai zama dutsen tushe ga aikin Almasihu na gina haikalin mutum ɗari da arba’in da huɗu. An kafa wannan dutsen tushe a shekara ta 1844 a matsayin haske domin ya haskaka hanyar zuwa sama, kuma saboda wannan dalili mutanen Allah a ƙarshen duniya za su koma ga “tsoffin hanyoyi” domin su sami hutawa. Idan kuma suka koma ga tarihin magabata na Millerites, za su ga cewa saƙon Kukan Tsakar Dare ne ya kasance kololuwar tarihin tushe. Kukan Tsakar Dare bayyanuwa ce ta zubowar Ruhu Mai Tsarki. Sa’ad da rai ya koma ga “tsoffin hanyoyi” kuma ya sami “haske mai haske” wanda aka kafa a farkon hanya ko a wurin tushenta, sai ya sami Kukan Tsakar Dare, wanda Irmiya ya bayyana da “hutawa.”

Dutsen ƙarshe na tarihin Millerite shi ne dutsen tushe na tarihin mutum dubu ɗari da arba’in da huɗu. Tun daga farkon saƙon mala’iku uku a shekara ta 1798 har zuwa lokacin da aka tashe ikkilisiya mai nasara, cikin cikar tsarkake haikalin a lokacin dokar Lahadi, hanya tana haskakawa da saƙon Kukan Tsakar Dare; gama misalin yana magana ne game da Adventism, da yadda Allah yake tashe wani al’umma domin su nuna halinsa daidai sarai yayin da lokacin alheri yake rufewa ga ’yan Adam a cikin rikicin dokar Lahadi.

A kan tafarkin, Yesu ne yake jagoranci, kuma yana ci gaba da haskaka tafarkin ta wurin ɗaga hannunsa na dama mai ɗaukaka. Saboda haka akwai haske mai ƙyalli a farkon tafarkin, kuma akwai haske mai ƙyalli da yake kaiwa zuwa ƙarshen tafarkin. Yesu a matsayin Alfa da Omega yana nuna ƙarshen da farko, don haka hasken da yake a duka ƙarshen tafarkin shi ne saƙon Kukan Tsakar Dare.

Mala’ika na farko ya zo a shekara ta 1798 ya kuma shelanta cewa sa’ar shari’arsa ta zo, “Yana cewa … sa’ar shari’arsa ta zo.” Sa’ar shari’a ta zo a 1798, kuma sa’ad da ta fara, auren da ke tsakanin Almasihu da sabuwar amaryarsa—Adventism na Millerite na Filadelfiya—ya fara. An ƙaddara Almasihu ya yi aure a ranar 22 ga Oktoba, 1844, kuma daga 1798 zuwa 1844 aka shirya amarya. Amaryar ta kasance ta Filadelfiya, gama babu hukunci a kan amaryar Almasihu, domin ta shirya kanta—ta kasance tsarkakakkiya. Sanarwar shari’ar ita ce sanarwar auren tun daga farkon sa a 1798 wanda ya kai ga ƙarshe a 1844.

Hasken tushe da hasken ƙarshen dutse ga motsin Millerite shi ne saƙon da yake shelar aure—saƙon Kukan Tsakar Dare. Kukan Tsakar Dare shi ne tushe da kuma dutse na ƙarshe na tarihin mala’ika na fari da na biyu, haka kuma na tarihin Millerite; kuma dutsen ƙarshe na tarihin Millerite shi ne dutsen tushe na tarihin dubu ɗari da arba’in da huɗu, tare kuma da kasancewarsa dutsen ƙarshe. Ana kammala ginin haikali sa’ad da aka sa dutsen ƙarshe, kuma aikin sanya wannan dutse na ƙarshe “mai banmamaki” ya fara a watan Yuli 2023.

Akwai cikar annabci iri-iri da za su zama babban dutsen ƙarshe, amma babban dutsen ƙarshe kuma yana wakiltar kololuwar saƙo. Fentikos shi ne babban dutsen ƙarshe na saƙon zamanin Fentikos, kamar yadda hasken “sau bakwai” da ya zo ta alƙalamin Hiram Edson a shekara ta 1856, ya kasance babban dutsen ƙarshe da aka nufa ga saƙon Miller, domin gaskiyar farko ta tushe da Miller ya gano ita ce “sau bakwai.” A shekara ta 1856, ƙin sabon hasken gaskiyar babban dutsen ƙarshe ya yi daidai da zaɓar a mutu a jejin Laodicea, kamar yadda Isra’ila ta dā ta yi cikin tsawon shekaru arba’in. Wannan yana nuna watan Yuli na shekara ta 2023 a matsayin 1856, wato lokacin juyin da aka yi daga Philadelphia zuwa Laodicea a tarihin Millerite da kuma juyawar baya daga Laodicea zuwa Philadelphia a tarihin mutum dubu ɗari da arba’in da huɗu. Almasihu bai auri mace marar tsarki ba a shekara ta 1844, gama ita ta Philadelphia ce, kuma Zai auri amarya daga Philadelphia a dokar Lahadi. Amma da fari dole ne ta shirya kanta. Kana a shirye?

A ranar 22 ga Oktoba, 1844 Ubangiji ya auri amaryar da ya shirya domin ta bi Shi cikin tarihin mala’ika na uku, da kuma dukan abin da mala’ika na ukun yake wakilta, amma zuwa shekara ta 1863 an karkatar da tarihin mala’ika na uku zuwa jejin Laodikiya. Tarihin daga 1844 har zuwa 1863 yana wakiltar zamanin mala’ika na uku, ta haka yana ba da misali na budurwai wawaye a cikin lokacin hatimcewar dubu ɗari da arba’in da huɗu. Budurwan alkama ne da ciyawa marasa amfani waɗanda saƙonni da mala’iku suka misalta suke rarrabewa—for mala’iku ne suke yin aikin rarrabewar.

Saƙonnin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu su ne saƙon ruwan sama na ƙarshe da yake rarrabewa kuma yake ɗaure rukuni biyun.

“maganganun gaskiya” ne waɗanda a wannan ƙarni su ne “saƙonnin ƙarshe waɗanda za su nuna amfanin gona ya yi,” kuma waɗanda ke raba rukuni biyu. Wannan aikin kuma shi ne aikin “mutumin goga mai share ƙazanta” daga mafarkin Miller.

Da aka fara daga babban baƙin-ciki na shekara ta 1844, alamomin hanya da abubuwan da suka faru har zuwa shekara ta 1863 suna wakiltar tarihin daga 9/11 zuwa dokar Lahadi. Me ya sa 1844 yake 9/11, kuke tambaya?

Rubuce-rubucen ’Yar’uwa White a sarari suke cewa mala’ika na uku ya zo a ranar 22 ga Oktoba, 1844, amma kuma ya zo a 1888, abin da yake zama alamar nau’in 9/11. Mafi muhimmanci kuma, dukan annabawa suna keɓe ainihin tarihin 9/11 har zuwa dokar Lahadi, saboda haka ba shaidar mutane biyu ko uku ba ce, sai dai haɗaɗɗiyar shaidar kowane shaida daga Maganar Allah cewa 9/11 zuwa dokar Lahadi shi ne lokacin da ake cika “tasirin kowane wahayi.”

Tarihin zuwan mala’ika na uku da kammalawarsa ya kasance daga 1844 zuwa 1863, kuma yana wakiltar lokacin ayyukan banmamaki na Allah daga 9/11 har zuwa dokar Lahadi. Wannan tarihin kuma ana wakilta shi da 1840 zuwa 1844, kuma a cikin wannan layi 1840 shi ne alpha, 1844 kuma shi ne omega. A cikin layin 1844 zuwa 1863, 1844 shi ne alpha, 1863 kuma shi ne omega. 1844 duka alpha ne kuma omega.

Gicciye ya yi daidai da shekara ta 1844, kuma Alfa da Omega ya zubar da jininsa a kan gicciyen. Daga 9/11 (1840) muna samun Ru’ya ta Yohanna sura ta goma tana gabatar da tarihin da ya fara da Yohanna yana cin ƙaramin littafin a shekara ta 1840, sa’an nan kuma takaicinsa a cikinsa a shekara ta 1844. Cin littafin shi ne farkon; ciki kuwa yana nuna ƙarshen. Aya ta ƙarshe ta sura ta goma tana wakiltar yadda ake maimaita wannan tarihin a cikin tarihin mutum dubu ɗari da arba’in da huɗu.

Wahayi sura ta goma da Habakkuk sura ta biyu suna wakiltar surori biyu da suke ba da shaida ga lokacin annabci daga 1840 zuwa 1844. Tarihin daga 1844 zuwa 1863 yana farawa ne a wani alamar hanya na takaici, sai warwatsewa ta biyo baya, sannan taruwa ya biyo bayanta. A cikin wannan lokaci tarihin annabcin alluna biyu na Habakkuk ya cika a lokacin da aka buga tebur na biyu a 1849 kuma aka wallafa shi a ƙasashen waje a 1850. Lokacin allunan Habakkuk ya kasance daga Mayu na 1842 lokacin da aka wallafa jadawalin 1843, kuma lokacin annabcin ya ƙare inda ya fara, wato da wallafar ɗaya daga cikin alluna biyu na Habakkuk. Jadawalin 1843 shi ne alfa, jadawalin 1850 kuma shi ne omega.

A cikin shekara ta 1856, Hiram Edson ya rubuta jerin muƙalu waɗanda suka ɗaukaka fahimtar William Miller game da “lokuta bakwai” zuwa wani sabon matsayi. Aikin Edson ya kasance omega na aikin Miller, yana ɗaga ainihin gaskiyar tushe ta Miller zuwa matsayin dutsen kan gini wanda aka nufa ya ba mutanen Allah ƙarfi. Hasken Miller game da “lokuta bakwai” shi ne alpha, kuma hasken Edson game da “lokuta bakwai” shi ne omega.

A shekara ta 1863, wannan motsi ya rikide ya zama coci wadda a ƙarshe za ta haifar da wani motsi daga cikin jikinta, kamar yadda Milleriyawa suka fito daga cikin Furotesta, kuma kamar yadda almajirai suka fito daga Yahudanci zuwa Kiristanci, haka kuma kamar yadda Joshua da Kaleb suka fito daga mutanen tsohuwar alkawari waɗanda aka ƙaddara su mutu a cikin jeji.

A cikin wannan tarihin guda ɗaya, (1844 zuwa 1863) ƙahon Republican na dabbar ƙasa yana shiga irin gwagwarmaya mai kama da wannan, wadda a ƙarshe ta ɓarke zuwa Yaƙin Basasa, wanda dukan masana tarihi suka yarda cewa ya kai tsakiyarsa a 1863 tare da Sanarwar ’Yantarwa ta Lincoln. Lincoln yana wakiltar shugaban ƙasa na farko daga jam’iyyar Republican, wanda ya ɗauki rantsuwar shugabancin ƙasa bayan shugaban ƙasa na Democratic mafi muni a tarihi har zuwa wancan lokaci. Daga baya aka kashe shi. Dukan waɗannan halaye na annabci, da sauransu, ana maimaita su tare da shugaban ƙasa na ƙarshe daga jam’iyyar Republican.

Daga 1844 zuwa 1863 sun haɗa da watsewa da kuma tarawa. Shekarar 1863 tana wakiltar dokar Lahadi, saboda haka watsewar da ta faru a 1844 ita kaɗai ce watsewa har zuwa 1863, sa’ad da Adventistocin Rana ta Bakwai na Laodicea suka watse zuwa jejin Laodicea. 1844 ta haifar da watsewa, kuma 1863 ta haifar da watsewa, ta haka tana ba da shaida ga gaskiyar cewa wannan tarihin alama ce ta annabci da aka riga aka bayyana, domin yana farawa da watsewar alpha a 1844 kuma yana ƙarewa da watsewar omega a 1863. Watsewa ta farko ta iso a ranar 18 ga Yuli, 2020, kuma cikar watsewar omega ta ƙarshe tana aukuwa a dokar Lahadi.

Ba ya isa Allah ya tsaya “a gefenka” kawai; dole ne kuma “ka san cewa shi ne yake ja-gorantarka, yana kuma shiryar da kai.” Wannan gaskiya batu ne na annabci da ake wakilta ta wurin kalmomi daban-daban da suka danganci lokacin da “za ku san Ubangiji.”

Sa’ad da Urushalima take mai-tsarki, ita ce ikilisiya mai nasara, gama an bayyana ikilisiya mai gwagwarmaya a matsayin ikilisiya da ta ƙunshi alkama da ciyawa marasa amfani; kuma sa’ad da “baƙi ba za su ƙara ratsa ta ba” “Urushalima” “har abada kuma,” mutanen Allah “za su sani” “cewa shi ne yake jagoranci da kuma bishewa.” Sun sani, domin su ne waɗanda suka cika addu’ar “sau bakwai,” wadda ta haɗa da furta cewa Allah bai kasance yana jagorantarka ba yayin da kake ɗan Laodikiya; amma sa’ad da ka canza ka zama ɗan Filadelfiya, za ka sani “cewa shi ne yake jagoranci da kuma bishewa,” kuma cewa Allah yana “a tsakiyar Isra’ila.”

Warwatsawar alfa (ɓacin rai) na 19 ga Afrilu da warwatsawar omega (ɓacin rai) na 22 ga Oktoba an yi musu alama ta wurin bugu na farko na hukuma bayan babban ɓacin rai na 22 ga Oktoba. Bugu alamar annabci ce a tarihin Millerite da kuma tarihin annabci na Amurka, saboda haka abu na farko da aka buga a hukumance bayan 1844 alamar hanya ce ta wannan tarihin, kuma alamar hanyar tana nuna warwatsawa.

Shekarar 1844 ta nuna isowar wani mala’ika da kuma wani baƙin ciki na rashin cika tsammani. A 1845 aka rubuta wahayi na farko, kuma aka buga shi a 1846. Wannan wahayi na farko ga “raguwar da aka warwatsa ko’ina.” Ina shakka ko annabiya matashiya marar aure ta san, sa’ad da take rubuta wahayinta na farko, cewa ɗaya daga cikin siffofin annabci na “raguwar” shi ne cewa, bisa wajabcin annabci, dole raguwar ta kasance “an warwatsa ko’ina,” a matsayin ɗaya daga cikin siffofin mutum dubu ɗari da arba’in da huɗu. A 1846 White suka yi aure, ta haka kuma sunan ƙarshe na Ellen ya koma White. A wannan shekarar kuma White suka fara kiyaye Asabar ta rana ta bakwai. A 1846 aka nuna alkawarin a matsayin wanda aka kammala, auren annabci da ya fara a 1844 ya cika a 1846, kuma a 1847 aka buga kuma aka aika ta wasiƙa littafin farko na hukuma.

Littafin da James White ya wallafa yana nuna cewa masu sauraron sa har yanzu garke ne da ya warwatse, amma kuma kariya ce ga Asabar ta rana ta bakwai. Wannan shi ne saƙon mala’ika na uku a cikin jarircinsa, gwargwadon fahimtar Adventism na Miller game da Asabar da kuma mala’ika na uku. An buga shi a wannan shekarar guda da aka buga jadawalin 1850, kuma tare suke wakiltar tashewar rundunar Ubangiji domin rikicin dokar Lahadi da ke gabatowa. Yesu kullum yana kwatanta ƙarshen da farkon sa, kuma waɗanda suka gabatar da saƙon a shekara ta 1844, waɗanda suka yi amfani da jadawalin 1843, suna zama alama ta waɗanda za su gabatar da saƙon suna amfani da jadawalin 1850. A farkon lokacin alluna biyu na Habakkuk, mutane suna shelanta saƙon sa’a tare da allunar Habakkuk, kuma a shekara ta 1850 James White yana gabatar da saƙon mala’ika na uku tare da jadawalin 1850. Ɗan’uwa Nichols ne ya yi jadawalin a cikin lokacin shekara ta 1849, wani lokaci da James da Ellen White suke zaune tare da Ɗan’uwa Nichols. James White yana da alaƙa kai tsaye da samar da jadawalin 1850, kuma a wannan shekarar ne ya fara shelar saƙon mala’ika na uku.

’Yar’uwa White a cikin Early Writings tana yin sharhi ne a kan sakin layin da ke cikin Review and Herald dangane da yadda ta yi amfani da kalmomin annabi Ishaya sa’ad da ta ce, “Ubangiji ya nuna mini cewa Ya miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa.” Ya miƙa hannunsa a shekarar 1850. Sa’ad da Ya tattara waɗannan mutane zuwa Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844, wannan ya kasance ne a ƙarshen watsewar da ta kasance daga 677 BC har zuwa 22 ga Oktoba, 1844. Yahuda na zahiri, wanda yake zaune a cikin ƙasar daraja ta zahiri, an watse shi na tsawon shekaru 2520 daidai da “sau bakwai” na Littafin Lawiyawa ashirin da shida a shekara ta 677 BC. A ƙarshen shekaru 2520, an tattara Isra’ila ta ruhaniya a ranar 22 ga Oktoba, 1844, kuma nan da nan aka sake watse su, kuma watsewar ta ƙare ne sa’ad da Ubangiji ya sake miƙa hannunsa a karo na biyu. Yana tattara su a karo na biyu a cikin wannan sakin layi domin ya cika abubuwa biyu; ya “ɗaure mutanensa” kuma ya “tayar da” mutanensa.

Tarin na biyu da ya fara a shekara ta 1850 ya kasance alamar rufewa (ɗaurawa) na mutanen Allah yayin da ake ɗaukaka su “ana tashe su” a matsayin tuta. Shekara ta 1850 tana nuna lokacin da Ubangiji ya tara dubu ɗari da arba’in da huɗu. Bisa ga wajabcin annabci, dole ne sun kasance a warwatse kafin a tattara su. Saboda haka, “kwanaki uku da rabi” na Ru’ya ta Yohanna 11:11, waɗanda suke wakiltar 1260, wato rabin 2520, kuma suke nuni da warwatsuwar da ta biyo bayan 18 ga Yuli, 2020. Ru’ya ta Yohanna 11:11 tana wakiltar tarin na biyu na waɗanda za su zama dubu ɗari da arba’in da huɗu da kuma tutar da ake ɗagawa ga al’ummai kamar yadda aka bayyana a Ishaya 11:11!

A shekara ta 1850 Ubangiji ya miƙa hannunsa a karo na biyu domin ya tattara mutanen da suke gabatar da saƙon mala’ika na uku tare da saƙon Kukan Tsakar Dare kamar yadda alluna biyu na Habakkuk suke wakilta. A watan Yuli na shekarar 2023 Ubangiji ya miƙa hannunsa a karo na biyu domin ya tattara mutanen da suke gabatar da saƙon mala’ika na uku tare da saƙon Kukan Tsakar Dare kamar yadda alluna biyu na Habakkuk suke wakilta. Duka shekarar 1850 da Yulin 2023 suna nuna tattarar “ragowar mutanensa” kamar yadda Ishaya ya faɗa a aya ta 11 ta sura ta 11. Aya ta 11 tana a tsakiyar ayoyi na goma da goma sha biyu, kuma duka waɗannan ayoyi suna nuna ɗaga tuta ga duniya.

Kowace daga cikin ayoyi ukun tana bayyana tuta; sai dai ayar da take tsakiya tana bayyana su a matsayin “ragowar.” Ragowar a wurin nan ana tattara su a karo na biyu, kuma adadin kabilun da ake tattara su daga cikinsu shi ne takwas. “8” ba kawai yana wakiltar waɗanda suke cikin jirgin Nuhu da suka tashi daga tsohon duniya zuwa sabuwar duniya ba tare da sun ga mutuwa ba, amma “8” kuma yana wakiltar waɗanda suke ikilisiya ta takwas wadda take daga cikin bakwai. Shaidun biyu na Ru’ya ta Yohanna 11:11 su ne waɗanda aka ta da daga matattu. Lambar “8” alama ce ta tashin matattu, alama ce ta dubu ɗari da arba’in da huɗu, alama ce ta baftisma, kuma alama ce ta waɗanda suke ƙaura daga Laodikiya zuwa Filadelfiya, su zama tutar Ishaya ga al’ummai. Ubangiji yana miƙa hannunsa a karo na biyu daga 1850 zuwa 1865, kuma kuma a watan Yuli na 2023.

A cikin 2023, an sami sabon haske game da sau bakwai kamar yadda aka yi a 1856. Lokacin daga 1856 zuwa 1863 yana wakiltar tarihin dubu ɗari da arba’in da huɗu, sa’ad da Ubangiji ya tashe ragowar mutanensa a matsayin runduna.

Ishaya 11:11 ya yi daidai ƙwarai da Ru’ya ta Yohanna 11:11, wanda kuma ya yi daidai ƙwarai da Daniyel 11:11. Ishaya da Yohanna suna bayyana tarihin cikin gida ne, Daniyel kuma tarihin waje. Layin waje na Daniyel na 11:11 yana tafiya a layi ɗaya da layin cikin gida na Yohanna na 11:11, kuma Ishaya 11:11 yana gabatar da tuta ta layin cikin gida, wanda yake kiran sauran garken Allah su fito daga layin waje. Palmoni ya ɗaure waɗannan nassosi tare cikin kyakkyawan ƙulli, abin da babu mai iya aikatawa sai Shi kaɗai wanda Shi ne Mahaliccin dukan abubuwa.

Za mu ci gaba da waɗannan abubuwa a talifi na gaba.

Shin duniyar lissafi tana ganin akwai wata muhimmanci a cikin lambar “11”?

I, lalle ne lamba 11 tana ɗauke da muhimman fannoni da dama na ainihin sha’awar lissafi da muhimmancinsa (ba wai don kawai ita lamba ce ta firam ba). Ga manyan abubuwan da masana lissafi da masu sha’awar lissafi sukan fi haskakawa:

11 shi ne lambar farko ta biyar, mafi ƙanƙantar lambar farko mai lambobi biyu, kuma ita ce lambar farko ta farko da take palindrom a tsarin bāsa 10. “11” ita ce mafi ƙanƙantar repunit (wato lamba da ta ƙunshi maimaitattun guda ɗaya-ɗaya) wadda take lambar farko. Ita kaɗai ce lambar farko mai lambobi biyu inda lambobin biyun suke iri ɗaya. 11, 22, 33, 44 da sauransu. Wannan yana aiki ne da “11” kaɗai. “11” exponent ce ta lambar farko ta Mersenne. Faɗaɗawar decimal ta 1/11 = 0.090909… tana da zagayen maimaituwa na 2 kaɗai, amma 1/11 ta shahara ta wata hanya dabam: jerin lambobin farko 11, 101, 1009, 10007, 100003, da sauransu, suna bayyana a tattaunawa game da lambobin farko a ci gaban lissafi. Rukunin dihedral mai oda 22 (daidaituwar siffofi na polygon mai gefe 11 na yau da kullum) abin lura ne domin “11” ita ce mafi ƙanƙantar lambar farko wadda rukunin dihedral ɗinta yake da tsari marar abelian, marar cibiya, mai muhimmanci a ka’idar rukuni. A ilimin kimiyyar jiki na hasashe (string theory / M-theory), sau da yawa ana kwaikwayon duniya a cikin ma’aunan sarari-lokaci 11, kuma masana kimiyyar jiki da masana lissafi da suke aiki a wannan fanni akai-akai suna yin nuni da bayyanar 11. “11” ita kaɗai ce lambar farko mai palindrom da take da adadin lambobi madaidaici (duk sauran masu lambobi madaidaici fiye da 2 ana raba su da 11, saboda haka su zama haɗaɗɗun lambobi). Wannan teorem ne a ka’idar lambobi ta nishaɗi.

A taƙaice:

Ko da yake “11” bai da irin matsayi na tauraro kamar π, e, ko rabon zinariya, yana yawan bayyana a kai a kai a matsayin mafi ƙanƙanta ko misali na farko na abubuwa masu yawa (na farko a cikin manyan lambobin repunit, kaɗai babban lamba mai dawowar tsari mai adadin lambobi madaidaici, farkon bayyanarsa a cikin hujjoji da misalan ƙaryatawa da yawa, girma 11 a cikin ka’idar M-theory, da sauransu). Saboda haka, i—duniyar lissafi tana ɗaukar 11 a matsayin lamba mai muhimmanci.