It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.

Ya ɗauki dogon lokaci a gare ni in kai ga wannan matsayi a cikin nazarin Panium, kuma taken nan “Goma sha ɗaya, Goma sha ɗaya” an nufa ne domin jaddada cewa Zakin kabilar Yahuza ne ya tsara duka littafin Daniyel da littafin Ru’ya ta Yohanna domin su gabatar da layukan ciki da na waje na tarihin hatimtawar mutanen Allah a cikin sura ta goma sha ɗaya da aya ta goma sha ɗaya. Kafin ƙofar jarrabawa ta rufe, an ba da umarni a buɗe annabcin da ke cikin Ru’ya ta Yohanna, wanda aka hatimce shi har zuwa lokacin da tarihin annabci na ciki da na waje, waɗanda layuka biyun na goma sha ɗaya—goma sha ɗaya da aka samu a cikin littattafan Daniyel da Ru’ya ta Yohanna suke wakilta, suka zama gaskiyar yanzu.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Sai ya ce mini, “Kada ka rufe maganganun annabcin wannan littafi da hatimi, gama lokaci ya yi kusa. Wanda yake azzalumi, bari ya ci gaba da yin zalunci har yanzu; kuma wanda yake ƙazami, bari ya ci gaba da kasancewa ƙazami har yanzu; kuma wanda yake mai-adalci, bari ya ci gaba da yin adalci har yanzu; kuma wanda yake mai-tsarki, bari ya ci gaba da kasancewa mai-tsarki har yanzu.” Ru’ya ta Yohanna 22:10, 11.

The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.

“Lokaci ya yi kusa” a ɗan gajeren lokaci kafin rufe ƙofar alheri, kuma “lokaci ya yi kusa” sa’ad da aka buɗe hatimin “Wahayin Yesu Almasihu.”

The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Wahayin Yesu Almasihu ne, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da lalle ne su faru ba da daɗewa ba; ya kuwa aiko, ya sanar da shi ta wurin mala’ikansa ga bawansa Yohanna: wanda ya ba da shaida ga maganar Allah, da kuma ga shaidar Yesu Almasihu, da dukan abubuwan da ya gani. Mai-albarka ne wanda yake karantawa, da waɗanda suke jin kalmomin wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. Wahayin Yahaya 1:1–3.

When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.

Sa’ad da Zakin kabilar Yahuza ya buɗe hatimin “Wahayin Yesu Almasihu,” kamar yadda ya kasance yana yi tun zuwan saƙon Kukan Tsakar Dare a watan Yuli na shekarar 2023, wannan buɗe hatimin ya ƙunshi bayyanar cewa Shi ne “Palmoni,” Mai Al’ajabin Ƙidaya, ko kuma Mai Ƙidayar Asirai. Ƙin karɓar wannan gaskiya gazawa ce a cikin tsarin gwaji wanda yake hatimce dubu ɗari da arba’in da huɗu.

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

Ni kam, ina yi muku baftisma da ruwa domin tuba; amma wanda yake zuwa bayana ya fi ni ƙarfi, wanda ban isa in ɗauki takalmansa ba; shi ne zai yi muku baftisma da Ruhu Mai Tsarki, da kuma wuta: Mai she da garinsa yana hannunsa, kuma zai tsabtace masussukar hatsinsa sarai, ya tattara alkamarinsa cikin rumbun ajiya; amma zai ƙone ƙaiƙayin da wutar da ba za a iya kashewa ba. Matiyu 3:11, 12.

“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

“Ni ba zan iya faɗin daidai lokacin da wannan aikin tacewar zai fara ba, amma ba za a jinkirta shi na dogon lokaci ba. Shi wanda matattararSa take cikin hannunSa zai tsarkake haikalinSa daga ƙazantar ɗabi’arsa. Zai tsabtace masussukarSa sarai.” Testimonies to Ministers, 372, 373.

The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.

Layukan annabci waɗanda suke bayyana lokacin hatimci a matsayin wani aikin gwaji na annabci sun fi isa ƙwarai. A bayyane yake cewa wannan aikin gwaji yana dogara ne a kan ƙwarewa da iyawar masu nazari wajen amfani da sahihiyar ko kuskureriyar hanya wajen nazarin Kalmar annabci ta Allah. An kuma bayyana wannan gaskiya a sarari, sau da yawa, a cikin rubutaccen tarihin da aka yi wahayi da shi.

As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

Game da waɗannan yara huɗu, Allah ya ba su sani da ƙwarewa cikin kowane irin ilimi da hikima; Daniyel kuwa yana da fahimta cikin dukan wahayi da mafarkai. To, a ƙarshen kwanakin da sarki ya faɗa cewa a kawo su, sai shugaban bābān fada ya kawo su gaban Nebukadnezzar. Sai sarki ya yi magana da su; kuma a cikinsu duka ba a sami kowa kamar Daniyel, Hananiya, Misha’el, da Azariya ba; saboda haka suka tsaya a gaban sarki. Kuma a cikin dukan al’amuran hikima da fahimta da sarki ya tambaye su a kansu, ya same su sun fi dukan masu sihiri da masu duba taurari da suke cikin dukan mulkinsa ninki goma. Daniyel 1:17–20.

A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.

Babbar ƙa’ida ta fassarar annabci ita ce, ana tabbatar da gaskiya bisa ga shaidar mutane biyu, kuma waɗanda suka kasa amincewa da wannan ƙa’ida suna jefa kansu cikin gazawa. Wani ɓangare na tsarin gwaji a lokacin hatimcewa ya ƙunshi gane alaƙar da ke tsakanin tarihin ciki da na waje da Daniyel da Yahaya suka wakilta a sura ta goma sha ɗaya da aya ta goma sha ɗaya.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Ru’ya ta Yohanna littafi ne da aka hatimce, amma kuma littafi ne da aka buɗe. Yana ɗauke da banmamaki abubuwan da za su faru a kwanakin ƙarshe na tarihin wannan duniya. Koyarwar da ke cikin wannan littafi tabbatacciya ce, ba mai ruɗani da rashin fahimta ba. A cikinsa an ci gaba da irin wannan layin annabci kamar yadda yake cikin Daniel. Wasu annabce-annabce Allah ya maimaita, yana nuna ta haka cewa dole ne a ba su muhimmanci. Ubangiji ba ya maimaita abubuwan da ba su da wani babban muhimmanci.” Manuscript Releases, juzu’i na 9, 8.

The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.

Littattafan Daniyel da Ru’ya ta Yohanna suna wakiltar shaidu biyu, kuma mutum dubu ɗari da arba’in da huɗu an wakilta su a matsayin shaidu biyu a Ru’ya ta Yohanna sura ta goma sha ɗaya. A aya ta goma sha ɗaya ta surar, shaidun biyu, waɗanda Iliya da Musa suka wakilta, ana ta da su daga matattu kamar yadda aka yi musu alama ta misali ta wurin Yohanna a cikin mai mai tafasa da kuma Daniyel a cikin kogon zakuna. Mutum dubu ɗari da arba’in da huɗu ana wakiltarsu ta wurin Daniyel da Yohanna, haka kuma ta wurin Iliya da Musa. Domin yin nasara cikin tsarin gwaji wanda yake haifar da mutum dubu ɗari da arba’in da huɗu, dole ne ɗalibi ya fahimci cewa gaskiya tana tabbata bisa ga shaidu biyu, kuma cewa littattafan Daniyel da Ru’ya ta Yohanna suna wakiltar shaidu biyu, kuma cewa mutum dubu ɗari da arba’in da huɗu an yi musu alama ta misali a matsayin Iliya da Musa, haka kuma Daniyel da Yohanna.

These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.

Waɗannan gaskiyoyi ba su wuce ɗan taƙaitaccen misali na gaskiyoyin annabci da suke da alaƙa da tarihin ciki da na waje da “goma sha ɗaya, goma sha ɗaya” ke wakilta a cikin Daniyel da kuma Ru’ya ta Yohanna ba. A matsayin Palmoni, Almasihu ya jagoranci daidaituwar waɗannan nassoshi biyu, kuma haka nan cewa goma sha ɗaya, tare da goma sha ɗaya, sun zama ashirin da biyu, wanda kuma shi ne zakka ko kashi na goma na ɗari biyu da ashirin, abin da yake alamar haɗuwar allahntaka da ɗan’adamtaka. Palmoni ya kafa bisa shaidu fiye da biyu cewa “ɗari biyu da ashirin” na wakiltar haɗuwar allahntaka da ɗan’adamtaka, wanda kuma shi ne bayanin zama cikin jiki na Almasihu sa’ad da Ya ɗauki jikin mutum mai fāɗuwa a kansa. A yin haka Ya gabatar da misali ga ’yan Adam cewa, idan suna shirye su cika sharuddan bishara, Almasihu kuma yana shirye ya haɗa allahntakarsa da ɗan’adamtakarmu. Saboda haka, allahntaka da ɗan’adamtaka shaidu biyu ne.

The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.

“Wahayin Yesu Almasihu” da aka buɗe a gab da ƙarewar lokacin jarrabawa ya haɗa da cewa Yesu shi ne “Kalma” ta Allah.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

Tun da farko akwai Kalmar, Kalmar kuwa tana tare da Allah, Kalmar kuwa Allah ce. Ita ce tun da farko tana tare da Allah. Dukan kome an yi shi ta wurinta; ba kuwa abin da aka yi da ba a yi shi ta wurinta ba. A cikinta rai yake; rai kuwa shi ne hasken mutane. Hasken kuma yana haskakawa cikin duhu; duhun kuwa bai gane shi ba. Yohanna 1:1–5.

The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.

Littafi Mai Tsarki shi ne “Kalman” Allah wanda, kamar yadda Almasihu yake wakiltar haɗuwar allahntaka da ɗan’adamtaka. Littafi Mai Tsarki yana wakiltar shaidu biyu na Tsohon Alkawari da Sabon Alkawari, waɗanda kuma su ne Musa da Iliya a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

“Game da shaidun nan biyu, annabin ya ƙara bayyana cewa: ‘Waɗannan su ne itatuwan zaitun biyu, da fitilu biyu masu tsayawa a gaban Allah na duniya.’ ‘Maganarka,’ in ji mai zabura, ‘fitila ce ga ƙafafuna, haske kuma ga tafarkina.’ Ru’ya ta Yohanna 11:4; Zabura 119:105. Shaidun nan biyu suna wakiltar Nassosin Tsohon Alkawari da Sabon Alkawari.” The Great Controversy, 267.

The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.

Shaidun biyu su ne itatuwan zaitun biyu, fitilun tsayuwa biyu, da kuma Tsohon da Sabon Alkawari, waɗanda aka wakilta a cikin sakin layin da cewa, “Maganarka.” “Wahayin Yesu Almasihu” da Zakin ƙabilar Yahuda ya buɗe hatiminsa gab da ƙarewar lokacin gwaji, shi ne “ƙarin ilimi na ƙarshe” wanda yake gwada waɗanda suke ’yan takarar zama ɗaya daga cikin dubu ɗari da arba’in da huɗu. “Ƙarin ilimi na ƙarshe” kuma shi ne saƙon Kukan Tsakar Dare a cikin misalin budurwai goma.

“‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

“‘Sai na amsa, na ce masa, Mene ne waɗannan itatuwan zaitun biyu da suke a gefen dama na fitilar, da kuma a gefen hagunta? Sai na ƙara amsa kuma, na ce masa, Mene ne waɗannan rassan zaitun biyu waɗanda ta cikin bututun zinariya biyu suke zubar da man zinariya daga cikinsu? Sai ya amsa mini ya ce, Ashe, ba ka san abin da waɗannan suke ba? Sai na ce, A’a, ranka ya daɗe. Sa’an nan ya ce, Waɗannan su ne shafaffu biyu, waɗanda suke tsaye a gaban Ubangijin dukan duniya. Zakariya 4:11–14. Waɗannan suna zubar da kansu cikin kwanonin zinariya, waɗanda suke wakiltar zukatan manzannin Allah masu rai, waɗanda suke kai Maganar Ubangiji ga mutane cikin gargaɗi da roƙo. Ita kanta Maganar dole ce ta kasance kamar yadda aka wakilta, wato man zinariya, ana zub da ita daga itatuwan zaitun biyu da suke tsaye a gaban Ubangijin dukan duniya. Wannan ne baftisma ta Ruhu Mai Tsarki da wuta. Wannan zai buɗe ran marasa bangaskiya zuwa ga tabbatuwa da zunubi. Bukatun rai za a iya biya ne kawai ta wurin aikin Ruhu Mai Tsarki na Allah. Mutum ba zai iya yin kome da kansa ba domin ya gamsar da ƙishin rai, ya kuma cika marmarin zuciya.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.

Kalmar Allah duka Littafi Mai Tsarki ce kuma Almasihu ne, kuma Littafi Mai Tsarki da Almasihu suna wakiltar shaidu biyu, kamar yadda dubu ɗari da arba’in da huɗu su ma suke yi. Shaidun biyun kuma, a nasu ɓangaren, suna wakiltar haɗuwar allahntaka da ɗan’adam. Haka kuma suna wakiltar tarihohin annabci na ciki da na waje. A matsayin shaidu, sun bayar da shaida cewa allahntaka da aka haɗa da ɗan’adam ba ta yin zunubi. Haka kuma suna wakiltar alaƙar da ke tsakanin allahntaka da ɗan’adam. Ko tsani ne, ko mashiga, ko bututu, ko mala’iku, ko wani daga cikin sauran alamomin hanyar sadarwa tsakanin Allah da mutum, saƙon da ake isar wa mutum kullum rai ne ko mutuwa.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Shafaffu waɗanda suke tsaye a gaban Ubangijin dukan duniya, suna da matsayin da aka taɓa ba Shaiɗan a matsayin kerub mai rufewa. Ta wurin tsarkaka halittu da suke kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa a kullum da mazaunan duniya. Mai na zinariya yana wakiltar alherin da Allah yake ci gaba da ciyar da fitilun masu bi da shi, domin kada su yi rauni su mutu. Da ba don ana zubo wannan tsattsarkan mai daga sama cikin saƙonnin Ruhun Allah ba, da mugayen rundunoni sun mallaki cikakken iko a kan mutane.

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Ana zubar wa Allah mutunci idan ba mu karɓi saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin man zinariya wanda zai zuba cikin rayukanmu domin a miƙa shi ga waɗanda suke cikin duhu. Sa’ad da kiran zai zo, ‘Ga shi, ango yana zuwa; ku fito ku tarye shi,’ waɗanda ba su karɓi mai mai tsarki ba, waɗanda ba su riƙe alherin Almasihu da muhimmanci a zukatansu ba, za su tarar, kamar budurwai marasa hikima, cewa ba su shirya su sadu da Ubangijinsu ba. Ba su da ikon, a cikin kansu, na samun man, kuma rayuwarsu ta lalace. Amma in an roƙi Ruhu Mai Tsarki na Allah, idan muka roƙa, kamar yadda Musa ya yi, ‘Ka nuna mini ɗaukakarka,’ ƙaunar Allah za ta zubu a cikin zukatanmu. Ta cikin bututun zinariya, za a isar mana da man zinariya. ‘Ba da ƙarfi ba, ba da iko ba, sai dai ta Ruhuna, in ji Ubangijin Runduna.’ Ta wurin karɓar haskoki masu walƙiya na Ranar Adalci, ’ya’yan Allah suna haskakawa kamar fitilu a cikin duniya.” Review and Herald, July 20, 1897.

The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.

Zubewar Ruhu Mai Tsarki tana faruwa ne a cikin tarihohin ciki da na waje da Daniyel da Wahayi 11:11 suka yi wa alama. Akwai “aƙalla” halayen annabci huɗu da aka wakilta a ayoyi goma sha ɗaya da goma sha biyu na sura ta goma sha ɗaya ta Daniyel waɗanda ya kamata a tantance. Haka kuma akwai huɗu da ya kamata a tantance a ayoyi goma sha uku zuwa goma sha biyar, da huɗu a aya ta goma sha shida. A yanzu muna rayuwa a cikin wannan tarihi ɗin da kansa, saboda haka ya wajaba a gare mu, a matsayinmu na masu nazarin annabci, mu gano ko su wane ne halayen alamta na ayoyi goma sha ɗaya zuwa goma sha shida, domin suna wakiltar jerin annabci da ya ƙunshi ɓoyayyen tarihin aya ta arba’in na wannan sura ɗaya.

It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.

Haka kuma, yana da dacewa a gano mutanen da aka wakilta a cikin tarihin aya ta arba’in, wadda take ta buɗewa tun daga shekara ta 1989.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Sai ya ce, Ka tafi hanyarka, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su ci gaba da aikata mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.

Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.

Aya ta arba’in ta fara ne a lokacin ƙarshe a shekara ta 1798 sa’ad da Napoleon na Faransa ya kai fafaroma zuwa bauta. Hujjar da Napoleon ya dogara da ita ta kasance bisa ga karya Yarjejeniyar Tolentino a shekara ta 1797. A baya, an riga an yi wa yaƙin da ke tsakanin Napoleon da fafaroma alama a cikin tarihin da ya cika ayoyi na shida da na bakwai na Daniel sura ta goma sha ɗaya. Karyayyar yarjejeniyar aure da cin nasarar sarkin kudu a kan sarkin arewa wajen cikar ayoyi na shida da na bakwai, an maimaita su a tarihin shekara ta 1798, kuma ta haka suna wakiltar annabcin Maganar Allah a ayoyi na shida da na bakwai, da kuma cikar waɗannan ayoyi a farkon yaƙin da ya shiga tsakanin Ptolemy Philadelphus, na biyu kuma sarkin Masar, da Antiochus Theos, sarki na uku na Siriya. Ptolemy ya wakilci sarkin kudu, Antiochus kuwa ya wakilci sarkin arewa.

The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.

Annabcin ayoyin, idan aka haɗa shi tare da cikar wannan annabci a cikin tarihin Ptolemy da Antiochus—wanda kuma ya yi irin misalin tarihin Napoleon da shugaban Kirista a shekara ta 1798—yana ba da layuka uku waɗanda suke nuna irin tarihin Putin da Zelenskyy a cikin aya ta goma sha ɗaya da ta goma sha biyu. Saboda haka, fahimtar cewa lokacin ƙarshe a shekara ta 1798 yana wakiltar tarihin Napoleon da shugaban Kirista ba cikakkiya ba ce idan ta tsaya a nan. Dole ne mu fahimci abin da aya ta shida da ta bakwai suke annabta game da Napoleon da shugaban Kirista, haka kuma abin da tarihin Ptolemy da Antiochus yake koyarwa game da wannan lokaci ɗaya. Sa’ad da muka fahimci waɗannan layukan gaskiya, sa’an nan za mu iya gane cewa waɗannan cikar tarihi na baya suna nuna tarihin farko na aya ta arba’in, kuma da yin haka, suna kuma nuna ƙarshen aya ta arba’in lokacin da Putin, wanda Napoleon da Ptolemy suka riga suka kasance misalinsa—Putin wanda aka riga aka annabta game da shi a aya ta shida da ta bakwai—ya cika aya ta goma sha ɗaya da ta goma sha biyu.

An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.

Wani muhimmin abin lura game da dangantakar annabci tsakanin macijin da dabbar, kamar yadda Yohanna zai bayyana su, ko kuma kamar yadda Daniyel zai wakilta su a matsayin “na kullum da ƙazantar hallakarwa,” shi ne cewa, a mahangar annabci, suna da kamanceceniya ƙwarai. Yohanna ya faɗa ta haka.

And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.

Suka yi wa macijin sujada, domin ya ba dabbar iko; suka kuma yi wa dabbar sujada, suna cewa, Wane ne kamar dabbar? wa zai iya yin yaƙi da ita? Ru’ya ta Yohanna 13:4.

To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.

Bauta wa macijin nan ita ce bauta wa dabbar nan, gama dukansu suna wakiltar addinin arna. Kamar Yahaya, Daniyel yana amfani da “ƙaramin ƙaho” na Daniyel sura ta takwas aya ta tara zuwa ta goma sha biyu domin ya wakilci duka Roma ta arna da kuma Roma ta papanci, ko da yake a fili yana rarrabe su biyun ta wajen nuna ƙaramin ƙahon Roma ta arna a ma’anar namiji, da kuma ƙaramin ƙahon Roma ta papanci a ma’anar mace. A sura ta bakwai Daniyel ya bayyana Roma ta arna a matsayin “dabam” da mulkokin da suka gabace ta, kuma Daniyel ya ƙara nuna cewa Roma ta papanci ma ita ma “dabam” ce. Roma, ko ta arna ce ko ta papanci, dabam ce. Alamar namiji ta Roma wadda ke wakiltar Roma ta arna, Ahabu da Hirudus ne suka ɗaukaka. Dukansu sun auri alamomin papanci. Matar tana wakiltar dabarun coci, namijin kuma yana wakiltar dabarun ƙasa; saboda haka a matakin annabci, sa’ad da Maganar Allah ta yi magana game da namiji da mace suna zama ɗaya, tana tabbatar da gaskiyar cewa Roma ta arna da Roma ta papanci sun yi kama ƙwarai a ma’anar annabci, gama su nama guda ne.

France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.

Dangantakar Faransa da papacy a shekara ta 1798 yana misalta dangantakar Amurka da papacy lokacin da sarakuna goma suka ƙone Roma da wuta, suka kuma cinye namanta.

And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

Kuma ƙahonin nan goma da ka gani a kan dabbar, su ne za su tsani karuwar, su mai da ita kufai da tsirara, su ci namanta, su kuma ƙone ta da wuta. Ru’ya ta Yohanna 17:16.

France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.

Dangantakar Faransa da Paparoma lokacin da ta kafa Paparoma a mulki a shekara ta 538, tana misalta aikin da Amurka za ta yi wajen warkar da mugun raunin mutuwar Paparoma a dokar Lahadi mai zuwa nan ba da daɗewa ba.

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. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

Sai na ga wata dabba dabam tana fitowa daga ƙasa; tana kuma da ƙahoni biyu kamar na ɗan rago, amma tana magana kamar maciji. Kuma tana gudanar da dukan ikon dabbar fari a gabanta, tana sa ƙasa da mazaunan cikinta su yi wa dabbar fari sujada, wadda aka warkar da mummunan rauninta. Kuma tana aikata manyan alamu, har ma tana saukar da wuta daga sama zuwa ƙasa a gaban mutane, tana kuma ruɗar waɗanda suke zaune a duniya ta wurin waɗannan mu’ujizai da aka ba ta ikon yi a gaban dabbar; tana ce wa waɗanda suke zaune a duniya su yi wa dabbar siffa, wadda ta ji rauni ta wurin takobi, amma ta rayu. Ru’ya ta Yohanna 13:11–14.

The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.

“Lokacin ƙarshe” a shekara ta 1798, cikin cikar aya ta arba’in, ya bayyana sarkin arewa na ruhaniya ana kawar da shi ta hannun sarkin kudu na ruhaniya. Wannan tarihin annabci shi ne tarihin ƙarshe na shekaru dubu ɗaya da ɗari biyu da sittin na mulkin papacy, sabili da haka siffofin annabci na farkon wannan tarihin annabci ana wakilta su a ƙarshensa. A shekara ta 538 mulki na huɗu na annabcin Littafi Mai Tsarki ya ba da wuri ga mulki na biyar na annabcin Littafi Mai Tsarki, kuma a shekara ta 1798 mulki na biyar na annabcin Littafi Mai Tsarki ya ba da wuri ga mulki na shida na annabcin Littafi Mai Tsarki.

538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”

538 kuma wata alamar hanya ta tsakiya ce ta la’anar “sau bakwai” ta Littafin Firistoci ashirin da shida a kan mulkin arewacin Isra’ila, wadda ta fara a shekara ta 723 BC, sa’ad da Assuriya ta kai Efraim cikin bauta. Saboda haka 1798 yana da ba halayen annabci na 538 kaɗai ba, amma har da na 723 BC. A shekara ta 723 BC kabilu goma na Isra’ila suna fāɗuwa a hannun Assuriya, kuma bayan shekaru dubu ɗaya da ɗari biyu da sittin, a shekara ta 538, Roma arna tana fāɗuwa a hannun Roma ta papanci, wadda kuma a nata bi da bi Faransa ta rinjaya a 1798 a ƙarshen “sau bakwai.”

In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.

A shekara ta 1798 Faransa, sarkin kudu, ta sauke papanci daga karagar mulki. A shekara ta 538 Faransa, babban alamar tarwatsewar Roma ta arna zuwa masarautu goma, ta ɗora papanci a kan karagar mulki. A lokacin dokar Lahadi Amurka tana maimaita rawar da Faransa ta taka a shekara ta 538, kuma sa’ad da sarakuna goma suka ƙone papanci da wuta suka kuma ci namanta, Amurka tana maimaita rawar da Faransa ta taka a shekara ta 1798.

The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.

An zartar da hukuncin “sau bakwai” a kan masarautun arewa da kudu na Isra’ila ta hannun masarautun da suka fito daga arewa.

Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

Isra’ila tunkiya ce da aka warwatsa; zakuna sun kore ta: da fari sarkin Assuriya ya cinye ta; kuma a ƙarshe wannan Nebukadrezzar sarkin Babila ya farfashe ƙasusuwanta. Irmiya 50:17.

Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.

Assuriya ta fito daga arewa, ta kuma ci ƙabilu goma da yaƙi a shekara ta 723 BC, Babilon kuma ta kai Yahuza bauta a shekara ta 677 BC. Ko da yake Isra’ila ita ce masarautar arewa dangane da Yahuza, duk da haka duka masarautun biyu abokan gāba daga arewa ne suka ci su da yaƙi; ta haka ne Isra’ila da Yahuza dukansu suka zama masarautun kudu dangane da maƙiyin da ya tafi da su bauta. 723 BC na wakiltar sarkin arewa yana cin wata masarauta ta kudu mai ninki goma da yaƙi. 538 na wakiltar sauyi daga arna zuwa papanci, kuma haka kuma wata masarauta ta arewa tana cin wata masarauta mai ninki goma da yaƙi. 1798 na wakiltar wani sarkin arewa ana cin nasara a kansa ta wurin wani sarkin kudu wanda yake wakiltar masarauta mai ninki goma.

And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

A kuma a wannan sa’a aka yi wata babbar girgizar ƙasa, sai kashi ɗaya cikin goma na birnin ya fāɗi, kuma a cikin girgizar ƙasar aka kashe mutane dubu bakwai; saura kuwa suka firgita, suka kuma ɗaukaka Allah na sama. Ru’ya ta Yohanna 11:13.

The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.

Lokacin sauyi da ke da alaƙa da shekara ta 538, sa’ad da Roma ta sauya daga arna zuwa na papacy, shi ma shi ne sauyin da ke cikin Daniyel sura ta takwas daga jinsin namiji zuwa jinsin mace, wanda a ma’ana ta alama yana nufin sauyi daga mulkin jiha zuwa mulkin coci. Annabcin “lokuta bakwai” yana ɗauke da sa hannun “gaskiya,” gama harafi na farko (723 BC) yana kwatanta harafi na ashirin da biyu kuma na ƙarshe na haruffan Ibrananci (1798), alhali kuwa harafi na goma sha uku kuma na tsakiya yana wakiltar tawaye (538). Daniyel ya nuna cewa “laifin” da aka alamta ta wurin furucin “laifin kufai” shi ne haɗuwar coci da jiha, inda coci ce take iko da wannan dangantaka. Wannan “laifin” yana wakiltar 538, wadda ita ce ta tsakiya kuma a ma’anar kwatanci harafi na goma sha uku cikin manyan alamomin hanya guda uku a lokacin “lokuta bakwai” a kan kabilu goma na arewacin Isra’ila.

In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.

A shekara ta 1798, a cikin “lokacin ƙarshe” kamar yadda aka bayyana a aya ta arba’in ta Daniyel sura ta goma sha ɗaya, Faransa marar bangaskiya ga Allah, wato sarkin kudu, ta yi wa papanci, wato sarkin arewa, mummunan rauni mai kashewa. A shekara ta 1989 kuma papancin ya rama wa sarkin kudu marar bangaskiya ga Allah, wanda a wancan lokaci ya zama Tarayyar Soviet. Wannan ramuwar ta haɗa da wata ɓoyayyar ƙawance tsakanin Amurka da Vatican. Kawar da Tarayyar Soviet gaba ɗaya a shekara ta 1989 ta kawo ƙarshen rubutaccen saƙon annabci na aya ta arba’in, kuma aya ta gaba, wato aya ta arba’in da ɗaya, tana wakiltar dokar Lahadi a Amurka. Saboda haka, tun daga rushewar Tarayyar Soviet a shekara ta 1989 har zuwa dokar Lahadi a aya ta gaba, muna rayuwa ne a cikin ɓoyayyar tarihin aya ta arba’in.

Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.

Aya ta arba’in ta fara ne da bayyana wani sarkin kudu da na arewa a shekara ta 1798, sannan kuma a shekara ta 1989 wani sarkin kudu da na arewa, tare da kuma iko na uku wanda karusai da jiragen ruwa da mahaya dawakai suke wakilta.

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 kai masa hari; sarkin arewa kuma zai zo masa kamar guguwa, tare da karusai, da mahaya dawakai, da kuma jirage masu yawa; zai shiga ƙasashe, ya mamaye su, ya kuma ratsa. Daniyel 11:40.

At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.

A “lokacin ƙarshe” a shekara ta 1798, wani hakikanin janar na Napoleon ya shiga Vatican, ya kuma kama Paparoma da gaske ya ɗaure shi. A shekara ta 1989 ne ramuwar gayya saboda abin da ya faru a 1798 ta auku. Akwai sauye-sauyen annabci da suka faru a cikin tarihin da ke tsakanin 1798 da 1989 waɗanda suke da muhimmanci a lura da su. Faransa marar bangaskiya ga Allah, sarkin kudu a zamanin 1798, ita ce sarkin kudu na ruhaniya na farko, kuma an ƙaddara wa Rasha ta Putin ta zama ta ƙarshe. An bayyana Faransa a Ru’ya ta Yohanna sura ta goma sha ɗaya, wadda Sister White ta bayyana kai tsaye a matsayin Faransa marar bangaskiya ga Allah. Ɗaya daga cikin alamomi biyu da suke bayyana Faransa a sura ta goma sha ɗaya shi ne Masar, wadda Sister White ta bayyana a matsayin alamar rashin bangaskiya ga Allah. A cikin surar, dabbar da ta hauro daga rami marar iyaka ita ce rashin bangaskiya ga Allah da ya shigo cikin tarihi a wancan lokaci.

Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.

Rashin imani da Allah ya shigo cikin tarihi tun daga Faransa a zamanin shekara ta 1798, kuma zuwa shekarar 1989 sarkin ruhaniya na rashin imani da Allah ya zama Tarayyar Soviet. Shafe Tarayyar Soviet a shekarar 1989, a cikar wata ɓoyayyiyar ƙawance tsakanin Paparoma John Paul II da Ronald Reagan, an riga an yi mata alama a aya ta goma ta Daniyel sura ta goma sha ɗaya, kuma shaida ta biyu ga aya ta goma ana samunta a cikin nassin Ishaya game da la’anoni biyu na shekaru dubu biyu da ɗari biyar da ashirin a kan masarautun arewa da kudu na Isra’ila kamar yadda aka gabatar a surori na bakwai zuwa na goma sha ɗaya.

1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.

Saboda haka, shekarar 1989 ta zama ma’aunin komawa domin warware kacici-kacicin annabci na kwanaki na ƙarshe. A wannan lokaci ne aka buɗe aya ta arba’in. Yanzu ana iya gane cewa aya ta arba’in ta fara ne a shekara ta 1798 kuma ta ƙare a dokar Lahadi ta aya ta arba’in da ɗaya.

At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.

A lokacin dokar Lahadi, Amurka za ta yi magana kamar maciji, kuma za ta kawo ƙarshen mulkinta a matsayin masarauta ta shida cikin annabcin Littafi Mai Tsarki. Ta fara zamaninta na mulki a shekara ta 1798, sa’ad da masarauta ta biyar ta sami mummunan rauni mai kisa. A shekara ta 1798 Amurka ta zartar da Dokokin Baƙi da na Tayar da Fitina, ta haka tana misalta ƙarshen masarauta ta shida tun daga farkon ta. Saboda haka, aya ta arba’in tarihi ne na Amurka a matsayin masarauta ta shida cikin annabcin Littafi Mai Tsarki.

1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”

1798 ita ce harafi na farko na baƙaƙen Ibrananci, dokar Lahadi ita ce harafi na ashirin da biyu kuma na ƙarshe na baƙaƙen Ibrananci, kuma 1989 ita ce alamar hanya da ke tsakiya wadda take wakiltar tawaye da aka alamta da lamba goma sha uku da kuma harafi na goma sha uku na baƙaƙen Ibrananci. 1989 tana wakiltar tawayen haɗin gwiwar ɓoye na Reagan da magabcin Almasihu na annabcin Littafi Mai Tsarki. 1989 ta gabatar da na farkon shugabanni takwas na ƙarshe da suke mulki a cikin wani zamani na ƙaruwa a tawaye ga Kundin Tsarin Mulki. A 1989 an fara wani tsarin gwaji a tsakanin Adventists na Rana ta Bakwai wanda aka tsara domin ya samar da rukuni biyu na masu sujada. Masu aminci su ne kaɗan; marasa aminci su ne masu yawa. 1989 tana wakiltar alamar hanya ta tsakiya ta aya ta arba’in, kuma tana wakiltar tawayen da aka alamta da harafi na goma sha uku. Aya ta arba’in tana ɗauke da sa hannun “gaskiya.”

Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.

Aya ta arba’in tana ɗauke da sarakunan arewa da kudu waɗanda suka bambanta a tarihin da ke ƙarshen ayar. Har ila yau tana ɗauke da Amurka, wadda, bisa ga Yahaya, ita ce annabin ƙarya da ke aiki tare da macijin da dabbar domin su kai duniya zuwa Armageddon. Sarkin kudu a aya ta arba’in shi ne macijin, sarkin arewa kuma shi ne dabbar; kekunan yaƙi, jiragen ruwa da mahayan dawakai kuwa su ne annabin ƙarya. Cikar aya ta arba’in a shekarar 1989 ta zama muhimmiyar siffa ta annabci domin fahimtar ayoyi na goma sha ɗaya zuwa goma sha biyar. Idan ba ka daidai game da 1989 ba, ba za ka iya kasancewa daidai a bisa hankali game da tarihin da muke ciki a yau ba.

From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.

Daga shekara ta 1989 har zuwa dokar Lahadi, an wakilta yaƙe-yaƙe uku na wakilci domin papanci a cikin ayoyi na goma zuwa goma sha biyar. Dole ne a ɗauki waɗannan ayoyi a matsayin tarihi guda ɗaya mai ci gaba, gama wannan “Antiochus Magnus” ɗin ne guda ake samu a cikin yaƙe-yaƙen nan uku da aka wakilta a cikin cikar tarihin ayoyi na goma zuwa goma sha biyar.

All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.

Dukkan yaƙe-yaƙe uku ɗin nan layi guda ne na annabci, gama Antiochus Magnus yana cikin kowanne daga cikin yaƙe-yaƙen ukun. Aya ta goma, da Ishaya 8:8, suna bayar da shaidu biyu ga cikar aya ta arba’in a shekara ta 1989. Aya ta arba’in ita ce maƙasudin nuni a cikin aya ta goma da Ishaya 8:8. “Kekunan yaƙi, jiragen ruwa da mahayan dawakai” suna wakiltar ƙahonin biyu na dabbar ƙasa a sura ta goma sha uku ta Ru’ya ta Yohanna. A ƙarshen zamani, sa’ad da Amurka ta “yi magana kamar maciji,” ƙahonin biyun ba za su ƙara zama Republicanism da Protestantism ba. A wancan lokaci waɗanda ake kira Furotesta za su haɗu da Katolika, kuma Jamhuriyar Tsarin Mulki za a mayar da ita mulkin kama-karya. A cikin wancan lokaci ƙahonin biyu na dabbar ƙasa za su zama ƙarfin tattalin arziki da ƙarfin soja. A sura ta goma sha uku ta Ru’ya ta Yohanna Amurka tana tilasta wa duniya ta karɓi alamar dabbar domin saye da sayarwa, haka kuma a ƙarƙashin barazanar mutuwa. Waɗannan ƙahonin biyu su ne “jiragen ruwa” na Daniyel masu wakiltar ikon tattalin arziki da “mahayan dawakai da kekunan yaƙi” nasa masu wakiltar ƙarfin soja.

1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.

1989 ya tabbatar da cewa, sa’ad da ake aiwatar da cikar tarihi na yaƙe-yaƙen Raphia da Panium a ayoyi goma sha ɗaya zuwa goma sha biyar, dole ne a yi amfani da wannan hanyar annabci ɗaya da aka yi amfani da ita wajen fahimtar 1989 da rushewar Tarayyar Soviet, domin Antiochus Magnus ne aka wakilta a dukan yaƙe-yaƙe uku da aka bayyana a ayoyi goma zuwa goma sha biyar. Antiochus yana wakiltar ikon kekunan yaƙi, jiragen ruwa da mahayan dawakai, wanda a 1989 shi ne Ronald Reagan, na farkon shugabanni takwas, wanda na ƙarshensu kuma shi ne na shida, kuma yanzu shi ne na takwas wanda yake daga cikin bakwai.

According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.

Bisa ga Ishaya ashirin da uku, ikon papanci, (karuwar da take yin fasikanci da sarakunan duniya) zai kasance a ɓoye a zamanin mulkin Tarayyar Amurka a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki. A cikin 1989, Tarayyar Amurka, wadda Antiochus Magnus ya kasance misalinta, ita ce ikon wakili na papanci a yaƙinsa da dabbar rashin yarda da Allah wadda ta yi masa mummunar rauni mai kisa a shekara ta 1798.

The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.

Yaƙe-yaƙe uku na aya ta goma zuwa ta goma sha biyar suna wakiltar yaƙi tsakanin sarkin arewa, wanda a matsayin karuwar Taya ta ɓoye, yake amfani da ƙasashe masu wakilci yayin da take matsowa zuwa ga maido da ikonta da kuma cin nasara a kan sarkin rashin bangaskiya—sarkin kudu. Cikawar tarihi ta yaƙe-yaƙe uku na ayoyi goma zuwa goma sha biyar tana koya mana cewa a yaƙi na farko da na ƙarshe Antiochus Magnus ya yi nasara, amma yaƙi na tsakiya ya sha kashi. Halayen annabci na shekarun 1989 na Ronald Reagan tare da Paparoma John Paul II da rushewar Tarayyar Soviet za su sami takwaransu a yaƙi na ƙarshe cikin yaƙe-yaƙe ukun nan, gama waɗannan ayoyi su ne abin da ake buɗe hatiminsa jim kaɗan kafin ƙarewar lokacin gwaji. Kamar yadda aka buɗe hatimin aya ta arba’in a shekara ta 1798 sannan kuma a 1989, haka kuma an buɗe hatimin ayar a ƙarshen zamani, tun daga Yuli 2023.

The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.

Wahayin Yesu Almasihu ana buɗe hatiminsa ne dab da lokacin da ƙofofin alheri za su rufe, kuma ya ƙunshi fitacciyar gaskiya cewa Yesu shi ne na fari kuma na ƙarshe, kuma saboda haka kullum yana bayyana ƙarshe ta wurin farko. Ƙofofin alheri suna rufewa ga Adventism a dokar Lahadi, kuma dab da rufe ƙofofin alheri ake buɗe hatimin Wahayin Yesu Almasihu. Saƙon da yake ƙarewa a rufaffiyar ƙofa ta dokar Lahadi shi ne saƙon Kukan Tsakar Dare, wanda ya kai ga rufaffiyar ƙofar 22 ga Oktoba, 1844 a tarihin Millerite. Buɗe hatimi na shekara ta 1798 a farkon aya ta arba’in, wanda kuma shi ne farkon Amurka a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki, ya kasance alama ta buɗe hatimi na 1989 a tsakiyar aya ta arba’in da kuma farkon ci gaba da kawo ƙarshen Amurka. Buɗe hatimin da ya faru a 1798, wanda ya kasance alamar 1989, yana wakiltar shaidu biyu ga buɗe hatimin saƙon Kukan Tsakar Dare a 2023. Wannan layi, tare da alamominsa guda uku 1798, 1989 da 2023, yana bayyana aikin cikin gida na tsarkake budurwai goma da kuma layin waje na masarauta ta shida ta annabcin Littafi Mai Tsarki.

The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?

Yaƙin da aka gabatar a aya ta goma sha ɗaya, wanda ya cika a Yaƙin Raphia lokacin da Ptolemy ya ci Antiochus da yaƙi, yana wakiltar shan kashi na ikon wakili na papacy, wanda a cikin wannan yaƙin na yanzu shi ne ’yan Nazi na Ukraine da suke ƙawance da ƙasashen globalist na Yammacin Turai da suka haɗa da EU, NATO, kuma suke tafiya kafaɗa da kafaɗa da globalists na siyasa da tattalin arziki na Majalisar Ɗinkin Duniya. Idan Antiochus Magnus ya kasance a dukan yaƙe-yaƙen guda uku kuma yana wakiltar ikon wakili na papacy a kan sarkin kudu, ta yaya zai yiwu ya zama Amurka a 1989, sannan ’yan Ukraine kamar yadda Yaƙin Raphia ya misalta, sa’an nan kuma Amurka a sake a Yaƙin Panium? Aya ta goma ita ce mabuɗin ayoyi goma sha ɗaya zuwa goma sha biyar, domin cikarta a 1989 tana ba da misali na siffofin annabci na farkon yaƙe-yaƙen wakilai guda uku. Mene ne hujjar annabci ta gane Antiochus a matsayin ikon wakili na papacy, alhali ba a ɗora Amurka a kan kowane ɗaya daga cikin yaƙe-yaƙen guda ukun ba?

In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.

A cikin tarihin yaƙin Ukrain, wanda yaƙin Raphia ya kasance a matsayin alama ta annabci gare shi, Amurka ta yi amfani da ’yan Nazi na Ukrain a matsayin ikon wakilanta a cikin wannan tarihi na musamman inda suke ƙirƙirar surar papacy, wato wannan iko wanda kullum kuma shi kaɗai yake amfani da ikokin wakilai domin su aikata mata ƙazantattun ayyukanta.

To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.

Don amsa tambayar ikon-wakilai a ayoyi goma zuwa goma sha biyar yana buƙatar nazarin annabci game da halayen Antiyokas a matsayin alama. Yaƙe-yaƙen Diadochi jerin rikice-rikice ne daga 323–281 K.H. a tsakanin Diadochi (kalmar Helenanci ce mai nufin “magada”), wato janar-janar da magadan Aleksanda Mai Girma, waɗanda suka yi yaƙi domin mallakar daula mai faɗi da ya bari bayan mutuwarsa a shekara ta 323 K.H. Antiyokas na farko shi ne Antiyokas I Soter, ɗan Seleucus I Nicator, ɗaya daga cikin Diadochi (magadan) Aleksanda, wanda ya kafa Daular Seleucid.

The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.

Za a iya fahimtar sunan Antiochus da ma’anar wanda yake tsayawa a madadin wani, domin ya goyi baya. Antiochus alama ce ta Roma, kuma Roma ta papacy ita ce antikristi, wadda take da irin wannan alamar kamar yadda Antiochus yake da ita. Antiochus, a matsayin suna, yana wakiltar ɗan wanda ya kafa Daular Seleucid, kuma a wannan ma’ana Antiochus ya tsaya a matsayin mahaifinsa, ya tsaya a matsayin wakilinsa. Sister White ta bayyana duka Shaidan da shugaban cocin Roma a matsayin antikristi, kuma ta ce shugaban cocin Roma wakilin Shaidan ne a duniya. Ya zama fitaccen suna na sarauta a Daular Seleucid, a wani ɓangare saboda alaƙarsa da Antiochus I Soter da birnin Antioch, wanda aka sa masa suna ne bisa ga ko dai mahaifin Seleucus I ko kuma ɗansa. Shugaban cocin Roma shi ne wakilin Shaidan, kuma a ma’anar alama sunan Antiochus yana wakiltar wakili a madadin mahaifinsa, wato wanda ya kafa mulkin arewa wanda ya kafa babban birninsa a Babila.

After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.

Bayan mutuwar Alexander Mai Girma a shekara ta 323 K.Z., daularsa ta watse a hannun Diadochi (magada). A Rabon Babila (323 K.Z.), an fara naɗa Seleucus a matsayin kwamandan sojojin dokin Companion (wani matsayi na soja mai daraja) ƙarƙashin Perdiccas, wakilin mulkin daular Alexander. Zuwa shekara ta 321 K.Z., an naɗa Seleucus a matsayin satrap (gwamna) na Babila a lokacin Rabon Triparadisus, bayan mutuwar Perdiccas da kuma ƙarin tattaunawa a tsakanin Diadochi. A shekara ta 316 K.Z., Antigonus I Monophthalmus, wani Diadoch dabam, ya tilasta Seleucus ya gudu daga Babila saboda ƙaruwar ikon Antigonus. Seleucus ya nemi mafaka wurin Ptolemy I Soter a Masar. A shekara ta 312 K.Z., Seleucus ya koma Babila tare da ƙaramin runduna da Ptolemy ya ba shi. Ya kayar da rundunonin Antigonus, ya kuma sāke ƙwace Babila, wanda ya nuna kafuwar tushen ikonsa. Ana yawan ɗaukar wannan abin a matsayin kafuwar Daular Seleucid, tare da shekara ta 312 K.Z. a matsayin farkon Zamanin Seleucid a lissafin tarihi.

The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.

Sunan Seluecus an samo shi ne daga harshen Girkanci, kuma ya fito daga tushen kalmar selas (σέλας), wadda ke nufin “haske,” “ƙyalli,” ko “wuta.” Sunan yana nuna haskakawa ko haskakewa, abin da ya dace da fitaccen mutum kamar Seleucus I Nicator, wanda ya kafa Daular Seleucid, kuma wanda yake wakiltar uban nan wanda ya taɓa kasancewa mai ɗaukar haske a sama.

“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

“Domin samun ribar duniya da ɗaukakunta, an sa ikkilisiya ta nemi tagomashi da goyon bayan manyan mutanen duniya; kuma da haka, bayan ta ƙi Almasihu, aka rinjaye ta ta miƙa biyayya ga wakilin Shaiɗan—bishop na Roma.” The Great Controversy, 50.

Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.

Antiochus Magnus yana wakiltar wakilin ikon papanci, kamar yadda shugaban Kirista na Roma yake wakiltar wakilin Shaiɗan. Alamar Antiochus tana ba da damar kasancewar wakilan iko dabam-dabam, kamar yadda aka yi da shugabannin Kirista na Roma da yawa. Reagan shi ne wakilin shekarar 1989, Ukraine ta zama wakiliyar Amurka a shekara ta 2014, kuma Trump shi ne wakili a Yaƙin Panium. Reagan shi ne na farko, Trump shi ne na ƙarshe, kuma Zelenskyy shi ne tayarwar da ke tsakiyarsu.